SPIRITUAL THRIFT.  
OR, MEDITATIONS Wherein humble Christians (as in a Mirror) may view the verity of their saving Graces, and may see how to make a spiritual improvement of all opportunities and advantages of a pious proficiency (or a holy Growth) in Grace and goodness.  
And wherein is laid open many errors incident to these declining times,  
By ELIZABETH WARREN, a lover of Truth and Peace.  ECCLES. 9.10. Whatsoever thine hand findeth to do, do it with all thy might, for there is no work nor device, nor knowledge nor wisdom, in the grave whither thou goest. 

Imprimatur,  
James Cranford.   
LONDON, Printed by R. L. for Henry Shepherd, and are to be sold at his shop at the sign of the Bible in Towre-street, 1647.   

TO THE CHRISTIAN READER.  
THE pious improvement of precious time, is one main business and work of our day, requiring sincerity in retired Meditations, and also sedulity in the progress of our actions, my deep engagements to divine bounty, call me to consecrate myself and my time in all humble gratefulness to his sacred Majesty, from whom I have received such ample favours: I omit all apology for defence or excuse, as nothing pertinent to the end proposed, craving only a suspension of uncharitable censures, which proceed from a root of murmuring misprision: The Theme propounded in my poor meditations, was a work designed by our blessed Saviour, even the gathering up of fragments, from that plentiful satiety which expressed his bounty in supplying our wants: Some spiritual uses were extracted from it, by virtue of an argument from the less to the greater, wherein I humbly submit what I have done to the judgement and practice of the godly in like causes: for being conscious to my mental and bodily weakness, I went in the most facile and familiar way, to express what I collected from that frugal precept, as an incitation to others, who have geater abilities, still constantly declining to fall on any subject, which such have treated of in their learned labours, and only gathering quotations from them, to illustrate the matter wrapped up in my brevity, but my dull Meditations appearing unpolished, are produced like abortives in an hour unexpected, and may seem unseasonable, when the beams of new light are admired or adored, as the rare rising Sun, for nothing now relisheth the curious palate, save the Nectar and Ambrosia that affront the poor Manna, 
Qui phreneticum ligat, & lethargi cum excitat, ambobus molestus est, ambos amat.  which will mar the acceptance of my labours with many, from whom I must look for distasteful prejudice, yea although here be water which is drawn from the fountain on purpose to quench the very flames of contention, yet possibly producing an Antiperistasis, it may by accident be totally inverted, Well moderation hath matter sufficient, for modesty to act, in an indigence of merit, and hath learned this lesson in virtue's Academy, to suffer rather than do any evil, A continued memento of my mortal condition, calls me to labour while my day doth last, because in the grave unto which I am going, there is neither counsel, wisdom, nor work, we are mutually obliged to our God by covenant, continually to endeavour the total extirpation of that root of bitterness, from whence proceedeth, Schism, Error, and Heresy, to the scandal of the Gospel: Good Reader, my leisure admits no enlargement, only I entreat thy fervent Petitions, for my pious perseverance in the present truth, which tendered unto thee declares that I am  
Thine truly in the Lord, Elizabeth Warren.   

SPIRITUAL THRIFT.  JOHN 6.12. Gather up the fragments which remain, that nothing be lost. 
OUr blessed Saviour both feasting fainting souls, 

Auditorem magis & factoremquàm expositorem desiderant, August.  
Si eorum curam suscepit qui subito tantum impetu delati fuerant, quomodo nobis deesset si cum constanti● animi proposito quaeramus, Cal. in joh.   and feeding hungry bodies in their several exigencies, presenteth to our due and serious meditation, a precious mirror of miraculous mercy, in the first by his word he raiseth the dead, in the latter he graciously preserves the living, his esteem of our souls is revealed in the one, his care of our bodies is expressed in the other, which sacred Pillars like Jachin and Boas, may support the fabric of our weak infirm faith, yea cause us by a holy and humble dependence, to cast our care on him that careth for us.  
His mercy thus extended he calleth for duty, 
Christus ad illustrandum miraculum impleri cophinos jubet, simul tamen ad frugalitatem suos hor tari, quum dicit colligite quae supersunt fragmenta, nequid pereat, Cal. in joh. cap 6.  a debt ever owed to divine bounty, his command is to gather up the fragments which remain, his reason is annexed that nothing be lost.  
The words of this Scripture in their literal sense, are an ecumenical precept from the master of the family, even that great Creator and feeder of creatures, who designeth to his servants their several employments, and now having satisfied a multitude of guests, with plentiful refreshment from such poor and mean provision, he illustrateth the miracle by this passage of providence, 
In cunctis quidem rebus necessaria est providentia.  that so much should be collected, from what was before so little.  
Our blessed Saviour commands to gather up, what lay on the ground as rejected and contemptible, even those crumbs and fragments of fish and barley bread, 

Solicitudo importat studium quoddam adhibitum ad aliquid consequendum, Aqui.  
Bonorum enim omnium affluentia illi in manum data est.   the scattered remainders of their abundant faciety, that we who have forfeited our right in the creatures conferred once on man by free donation, may humbly conceive how unworthy we are, to enjoy refreshment from the meanest of them, viewing them now not only as a gift, from the gracious hand of God's rich and royal bounty, but also as a purchase bought in again by him, who sacrificed himself as the price of our redemption, sigh none could so well set a rate on the creatures, or value them rightly at their just esteem, as he who bought in with invaluable merit, lost men, who did forfeit himself and his patrimony.  

Gather up the fragments, etc.  

Non quod suos à labour, prohibeat, quo sibi quotidianum victum acquirant, sed terrenam hanc vitam caelesti posthabendam esse oportet, quia haec una.  Christ calls for this duty from his dear Disciples, teaching them the price and use of the creatures, and in directing them instructeth us also, in the thriving trade of considerate collection, for as we are bound by this precept and practice, to gather up necessaries for our bodily subsistence, so are we to labour in improving time and means, for soul refreshing food, which abides to eternity, the argument is drawn from the less unto the greater, and is pressed home in this ensuing precept, 
john 6.27. Vivendi pia causa est, ut in mundo peregrinantes festinent in caelestem patriam Cal. in joh.  Labour not (saith Christ) for the meat that perisheth, but for that which endureth to eternal life, which the Son of man shall give unto you, for him hath God the Father sealed.  
He doth not prohibit us to look or labour, for the necessary nourishment of our frail and brittle bodies, but here and also in divers places, expresseth his care for their competent provision, 
Compassione nostris doloribus condolet Christus.  these earthly Tabernacles being the present residence of the precious soul in her transitory pilgrimage, and therefore must be soberly and reverently respected, yea supported and refreshed with fit accommodations, Now if the body in which the soul resides (as in a ruinous mansion) must continually be repaired, 
Comparatio est à minori ad majus.  that it may be fit for those several employments which God and nature hath designed it unto, no doubt the Divine and Immortal Spirit, immediately infused by himself into it, hath most precious cates provided by his care to sustain it in life, even to all eternity.   

Gather up, etc. 
john 17.3.   
Our weak meditations reflecting on this subject, 
Omnia namque gravia & difficilia facit amor facilia.  find various excellencies comprised in collection, which for our more methodical and orderly proceeding, we reduce into two propounded generals.  
1 Temporals, 2 Spiritual goods.  
First, we handle temporals because this Scripture calleth us to gather up the fragments that remain, and by this frugal precept of universal use, 
Hei mihi quam magnum sobrietatis opus!  directs us in collecting and reserving the creatures. Secondly, by virtue of the former argument, drawn as I said from the less to the greater, sigh we must not neglect the care of our bodies, 
john 6.34.  then much more must our souls have their due and fit provision.  
The food of our bodies is one of those requisites, 
De cibis quidem agitur sed extendi omnes vitae partes debet haec sententia, Cal. in joh, cap. 6.  which nature calls for to support her being, under which is comprised when we crave our daily bread, all conducible necessaries for our comfortable subsistence, and for this we must labour in our lawful callings, working with our hands the thing that is good, and humbly submitting to Christ's sacred precept, in gathering up remaynders oft lost by remissness.  
We see his Disciples were designed to the work, 

Discamus ergo non esse procrastinandum quin audit Dei voce strenuè quisque properet quàm vocatur.  
Non parvam laudem meretur prompra eorum obedientia.   which was presently performed by their painful industry, who did not procrastinate nor delay the duty, imposed upon them by their Lord and master, his ecumenical authority was no whit gainsaid, nor quarrel they at all with his sacred precept, or affront they it by arrogance as any way incompatible, with the eminence and dignity of their high and holy calling.  
Their practice presents us with profitable instructions, of humility, industry, and universal obedience, 
john 6.13.  that stooping to the ground for our necessary nourishment, we might duly consider our dusty pedigree, 
Mortalis vitae, ultalis mortis amara, illicitum gustans gustat avarus homo.  earth being the material of our mortal bodies, which Death the period of perishing nature, resolves again to those original principles from whence they came to which they must return.  
Their industrious frugality, both collecting and reserving, those present remainders for future necessity, teacheth us with the Pismire to take the opportunity, of gathering and keeping things useful and profitable: 

L●●●nc● in eremo na●●●tu●, Christum expectat in solitudine.  
Illi terrena sapiunt, qui promissa caelestia non habent.   for though rectified nature be indeed content with little, renewing grace restraining all excess, yet are we admonished by their sacred example, not greedily but gratefully to respect the creatures, avoiding those exorbitances which Epicures and Worldlings run headlong into for want of heavenly wisdom, who making a monopoly of pleasure or profit, are trapped up in the snares of profuseness or penury.   

Gather up etc.  
Our Lord and Master hath designed us a work, conducing to our present and future emolument, 
N●gotia quidem aggredienda cunctan tor, sed insusceptis constanter inhaerendum. Prov. 24.34.  which precept if we practice with all painful diligence, the benefit will countervail our industrious sedulity, but if we be deficient or remiss in duty, neglecting or contemning what time or means affords, our poverty will come like the posting traveller, and our necessity rush in like an armed man, Let us then by labour improve opportunities, tendered unto us by a hand of providence, 

Solicitudo diligentiae non diffidentiae laudatur.  
Opus est sobrietate, ne bona quae videmur habere, vertantur in perniciem nostram.  
Non opera illicita, sed charitatis vel necessitatis agimus.  
Si verò aliqua est inter homines foelicitas, ea nam sine labore existit.  
Non vir fortis est & strenuus qui perterritus laborem fugit, sed cui crescit animus in ipsa rerum difficultate.   prising and valuing the meanest of the creatures as much transcending what we can merit, that every surplus of our plentiful satiety, may be an engagement to dutiful obedience, and our daily enjoyment of these present favours, a firm obligation to divine bounty.  
Our youth and health is compared to a harvest, wherein men gather in their Winter provision, which season being diligently and industriously improved; possesseth our garners with desired plenty, yea the poor and needy have a portion of it, even that which falls from the hand of the reaper, which they ought laboriously to glean and gather up, to relieve their present and future necessity, and therefore the wisest of men hath this maxim, as a motive inducing us to take opportunity, he that gathereth in Summer is a son of Wisdom, but he that sleepeth in Harvest is a son that causeth shame, The hand of the diligent (saith he) shall bear rule, but the slothful or negligent shall be under tribute, the one being dignified with designed honour, the other dejected in servile vassalage, which should cause us to collect by painful industry, 
Prov. 16 26.  those scattered fragments which others count contemptible, and not by negligence to lose the least, which might any way conduce to supply our necessity.  
And here all vagrants and idle persons, are checked and censured by this frugal precept, 
Turpe est cedere oneri luctarique cum officio quod semel accepisti.  because they gather not by present diligence, what might prevent much ensuing penury, but sottishly slumbering in the summer of their youth, are suddenly surprised by inevitable indigence, and overtaken unawares by declining age, 
Vae cordibus trepidis & manibus remissis.  for which they have made no seasonable provision, for alas we see many miserable creatures, instead of gathering by painful industry, by slothful neglect contracting on themselves, the unnecessary burden of wilful poverty, 
Divina providentia in voluntate hominis non impenit necessitatem quia si omnia ev●nirent ex necessitate, praemia bonorum & poena malorum perirent.  whilst indulging their bodies with ease and idleness, the epidemical disease of these sinful times, they bereave themselves of that sit refreshment, they ought to acquire by their honest labour, and surely where youth and health shall permit a painful progress in our lawful callings, if it be neglected by extravagant courses, it contracts a curse both on soul and body. There is in this life no exemption from labour, for any estate or condition of men, 
job 5.7.  the great and the small, the rich and the poor have a work to do while their day doth last, for as Eliphas saith, 

Nil sine labore vita dedit mortalibus.  
Nemo piger quamvis Deus in ore habens, victum potest citra laborem acquirere. Eccles. 9.10.   man is borne to labour, as the sparks to fly upward from the nature of their element, let us therefore not wave nor decline by commission, our duty in gathering what lies in our way, but what work soever our hand finds to do, let us labour to do it even with all our might, because in the grave unto which we are going, there is neither counsel, wisdom nor work.  
The event or success of the labours of men is very various as experience showeth, 

Causas corruptelarum non illecebris sed in cordibus habemus.  
Illuc est sapere, non quod ante pedes modo est videre, sed etiam illa quae futura sunt prospicere.   some rising early and going to bed late, eat rather the bread of carefulness than industry, some run like Asahell swift as a Roe, and yet attain not the end of their race, because they propound to themselves in their aims, the pleasures and profits of the presenc time, and some spend their strength both of brain and body, in gathering things impertinent and merely superfluous, troubling themselves to conform their garb, to the Chameleon change of all fantastic fashions.  


Non magnas populolautitias paravit Christus, sed pane hordeaceo & aridis piscibus contentos esse oportuit, Cal.  
Cum vult homo rectè agere non potest, quia quando potuit noluit.  
De alio in aliud transit homo quaerens, requiem ubi non est.  
Qui non est hodie, eras minus aptus erit.   These follow not the precept of our blessed Saviour, in gathering for present or future necessity, because such industry supplies not our want, but rather increaseth it, by profuse expense of wealth, for that which we should gather to maintain the Gospel, to support the Commonweal, or supply the poors necessity, is miserably scattered in such paths of prodigality, of which we may say what needed this waste?  
We have but our day assigned unto us, which for brevity of life is like a hand breadth, and yet these few days are even full of trouble, and many counterblasts to scatter our comforts, yet they are not embittered by lawful industry, which puts us on the actions of laudable employment, but rather by negligence which doubles our distress, and draws on misery by insensible degrees, for the sluggard lusteth and findeth nothing, 

Prov. 13.4. Prov. 10.4.  
Crastinus dies tuus non est, hodiernus est, Hodie quaeso hac hora, jam age quod agendum est.   but the soul of the diligent shall be made fat, he becometh poor that slacketh his hand, but the hand of the diligent maketh rich, These Elegies which set forth the praise of industry, are used in Scripture as goods to excite us, to awake from the slumber of supine remissness, and to gather up supplies for our own and others wants.   

Gather up, &c,  
This precept of our Saviour should be always prevalent to persuade us industriously to gather food by labour, 
Habemus colligendi mandatum, ergo partes nostras non omittamus.  sigh several expressions of divine favour, have been showed to men in the way of their callings, for when Jacob was busied in that painful service of deceitful Laban his unkind Uncle, the Lord took a view of his labour and affliction, 
Non quod nos Deo placemus propter nostram solitudinem, sed propter Christum: sine fide Deum placere non possumus.  and gave him comfort by a special providence, transferring upon him such outward blessings, as made others to envy his augmented riches, and calling him away did also provide for his peace and safety in the midst of dangers.  

Acts 7 22. Act 7 29. Exod 3.1.  When humble Moses whose Princely education, adorned him highly with all humane learning, became an exile in favour of God's people, with whom he chose to partake of affliction, 
Vbi tuus amor es● Domine, labour non est sed sapor.  He feeds the sheep of Jethro and leads them, to the backside of the desert even unto mount Horeb, where the Lord was pleased to reveal himself, by miraculous means to confirm his message, and to take him from that poor and obscure employment, 
Acts 7.35.  to become the Prince and judge of his people, which dearly proves his pious labours, were crowned with the comfort of divine approbation.  
David was employed in the trade of a shepherd, 
1 Sam. 16.11. Psal. 78.71. 1 Kings 19.19. Amos 1.1.  when Samuel was sent to anoint him King of Israel, and Elisha was ploughing with twelve yoke of Oxen, when the Prophet's Mantle was cast upon him, So Amos was among the herdsmen of Tekoa when the voice of the Lord first came unto him, and the Apostles were busied in mending their nets, 
Matth. 4.21.  when called by Christ to be fishers of men.  
Which examples prove not that men may aspire, 
Observato modum: nam rebus in omnibus illud optimum erit, si quis tempus spectaverit aptum. Hesiod. Ester 2.17.  above their present particular station, but that none are excluded by their painful industry from the dignity assigned them by divine providence, for though Ester lived retired in the house of her kinsman, and went not to the Court to seek for preferment, yet the state of royalty designed her by God, was conferred by his bounty in the appointed time.  
Labour we then to collect by industry what we formerly scattered by negligent omission, 

Verbum Domini viget in aeternum, non honour, non percunia, neque aliqua terrenasubstantia.  
Anguibus exuitur tenui cum p●lle vetustas, cur nos angusta conditione sumus.   sigh we have not only the precept of our Saviour, but the practice of his Saints inciting us to duty, which should put us upon a strict inquisition, concerning our former deficiency herein, that so being humbled for our manifold failings, our renewed repentance may produce a reformation.  
Indeed our endeavours should be carried on, in a conscientious regard of God's sacred precept, producing a principle of internal dejection, 
Mille parit luctus, mortalibus una voluptas. Gen. 3.19.  from the only original of all our labour, it being imposed on our father Adam, as a penalty inflicted for his pride and disobedience, that in the sweat of his face he should eat his bread, till his return to the earth from whence he was taken, 

Quia tui plenus non sum, ideo mihi oneri sum, Aug. 13. Eccles. 2.13.  
Magno animo fortis perferre pericula fuerit, adeo à teneris assuescere multum est.   and therefore Solomon▪ in his sacred retractations, having given his heart to search and find out wisdom, draws this conclusion from his various observation, of our miserable progress in this painful pilgrimage, This sore travel (saith he) hath God given to the sons of men to humble them thereby, or▪ as is rendered by reverend Janius, to be exercised in, as our later translation hath it, Let us then I say from this internal principle, 
Hoc est verèsapere, dum exinanita omni confidentia & correcta pertinacia, nos Dei authoritas ad se rapit mentesque nostras sic occupat, ut nobis nihil rectum sit, nisi quod illa praescribit, Cal. in joh.  stoop down to gather up refreshing food by labour, and when outward success shall not answer our industry, let us thereby exercise our faith and patience, which will be a sign that our humble hearts, have higher aims than wealth or worldly honours, expecting approbation and satisfaction from him, who can only fill the soul with rest and true refreshment.   

Gather up, etc.  
This command to gather up the fragments which remain, presupposeth a scattering in our plentiful satiety, for then are we prone to contemn the creatures, which otherwhiles we prise to supply our necessity, which hath been the cause that many of us, have so riotously abused these temporal blessings, 
Sub velamine necessitatis incidi in laqueos voluptatis, & dum ad quiet●m satietatis & indigentiae molestia transeo, in ipso transitu mihi insidiatur laquaeus concupiscentiae.  because we know not in our own experience, wha● woeful effects are produced by such want, for did we consider these outward mercies, as pledges and tokens of divine favours, it would cause us carefully to collect and improve them, to glorify the Donor and purchaser of them, it being surely a crying sin, irreverently or intemperately to abuse such blessings, and a high provocation of exasperated justice, to plague us with indigence to our utter destruction.  


2 Sam. 23.17. Major sum & ad major genitus quam ut mancipium sim mei corporis.  
Occasio nunquam tibi defuit tu semper occasioni.   David would not drink of that desired water, presented unto him by his valiant worthies, but poured it out as a sacrifice to the Lord, esteeming it their blood who purchased it with peril, and shall we neglect or abuse the creatures, to vanity, intemperance, excess or riot, whose forfeited right is again bought in unto us, by a precious price, more worth than heaven and earth.  


Ille placeret in munere, qui placebatin cord.  
Magna custodia tibi necessaria est quoniam ante oculus judicis vivis.  
Omnis fortuna in sensu habitat sapientis. Gen. 32.10.   Have we then so reverently esteemed the creatures, as when being presented to our view or taste, we have lifted up our hearts and our eyes unto heaven, to magnify his mercy that gives us food convenient, or have we not rather out of custom than conscience, performed the duty remissly and coldly, or ingratefully omitted it to God's dishonour, and to the danger and detriment of ourselves and others.  
Have we been so truly contented and satisfied, with what our estate and condition affordeth, that with holy Jacob we humbly acknowledge we are less than the least of all God's mercies, or have we not rather repined & murmured, 

Est quaestus magnus pietas, cum animo sua sort contento. Numb. 11.10. Psal. 78.25. Psal. 78.31. Luke 16.19.  
Quamdiu quis permistus est turbis, & in multitudine fluctu antium volutatur, non vacat Deo, nec potest esse sanctus.  
Qui Deo appropinquas non vestium quaere ornamenta sed morum.  
Poenitentes serico & purpura induti, Christum endure sincerè non possunt.  
Christus ipse in mundum venit, & Patri se obedientem praeberet. Acts 10.38.   weeping with the Israelites at the doors of their tents, who not content with the bread of Angels, had their palates pleased with Quails to their cost, so too many of us inordinately desiring, with voluptuous Dives to far deliciously, have passed the limits of Christian sobriery, and contracted that want which attendeth wastfulnesse.  
Have we taken pains to collect and gather up, the scattered fragments of our former superfluities, improving our food, our apparel and all things, for the fitting and furthering us to do God service? or have we not rather to our shame and rebuke, taken too much liberty in these times of humiliation, wherein being called to fasting and mourning, old hearts and new garments have proclaimed our folly? for if we consider how cold and perfunctory, our performances have been, even when judgements lay at our door, we may justly admire they are not cast back, as dung in our faces to our deserved confusion.  
Consider we then in our serious meditation, what collections we have made in sincere obedience, and from what principles we have proceeded, in the daily progress of our painful labours, that eyeing the footsteps of our blessed Saviour, who went about doing good continually, we make it a part of our joy and solace, 
Quum implos videmus tantopere in pravis suis actionibus satagere, pudcat nos torporis n●st●i. Matth. 20.6. Matth. 24.46.  to finish the work which he set us to do, and regardfully to view what profitable employments, best suit with our general particular callings, that nothing be omitted by pride or negligence, conducing to the benefit of ourselves or others, shall our ill-fixt-eyes be gazing on the world, when our hands should be working in the vineyard of our Master, or shall with the evil and slothful servant, suppose he defers or delays his coming? no rather let us gather up what mercy afford us, and put into our hand by a precious providence, that we may with comfort hear his sacred approbation, well done good and faithful servant. 
Matth. 25.23.    

Gather up, etc.  
The second general propounded unto us is the gathering up of treasures for our spiritual state, consisting in precepts to direct our way, that we may not stumble in difficult passages, secondly, 

Deus nos adjuvat & ut sciamus & ut amemus, erga Pios in ultima rerum omnium desperatione, dumb l a mors in oculis versatur, ab hominum & mundi intuitu se avertens, in Deum vitae & mortis arbitrum conjecerit oculos.  
Colligit thesauros quae manent in aeternum.   in promises of several kinds which serve for soul physic in every disaster, thirdly, in observations concerning the godly subject in this life to many revolutions, yet always delivered from danger and distress, as seems fit in his wisdom, who knows what is best.  
A Christian is compared to that prudent householder, who brings out of his treasure things new and old, and having gathered by painful industry, a mass of divine and moral excellencies, he is careful also to collect opportunities, in dispensing and disposing them for his Master's honour, using all blessings conferred upon him not to serve himself in ambitious ostentation, but counts it the sum of his terrene felicity, to do good unto all in their various occasions, his care is not so much to gather things temporal, which sad and perish both in keeping and using, as to trade for the treasures of the new jerusalem, even those durable riches which abide to eternity, and therefore he collects divine precepts, to direct his way as the shining light, 
Psal. 119.105.  that when others stumble who walk in darkness, he may not precipitate into sin and error, this lamp and lantern is able to direct us, 

una est in trepida mihi re medicina jehovae, cor patrium os verax, omnipotensque manus:  
O homoin pietate & puritate, incipe celeriter currere!   when our paths unpaved are most dark and slippery, for which cause holy David still gathered them up, as peculiar treasures for divine direction, yea all the Saints have esteemed it their honour, to stoop to Christ's Sceptre in his sacred precepts, his divine Decalogue even limming to the life, the absolute perfection of a plenall purity.  

Dominus per Evangelium nos vocat, nos vocanti per fidem respondemus.  The choicest expression of our dearest affection, is our cordial obedience to God's righteous precepts, as our Saviour witnesseth, saying to his servants, if ye love me then keep my Commandments, this is the touchstone which tries the gold transcending in its purity all others metals, the balance of the sanctuary, to prove its worth and weight, from those partial performances which are lighter than vanity, for though, hypocrite like Herod may do many things, 
Actum egi nihil pro●●ci, ●leum & op●tam perdidi, ne plas altia.  seemingly gathering up some sacred precepts, yet universal obedience bewrays his guile of spirit, for here he stands still and can go no further.  
The practic part of Religion and holiness, is the acting of precepts in a pure conversation, 

Psal. 119.100. Quomodo tenebit legi● doctrinam, qui legis animam quantum in se est extinguit, nam lex sine Christo inanis est, nec quicquam habet solidi, quo igitur pro prius quisque novit Christum, tantundem profecit in Dei sermone, Calv.  
O homo in praeceptione intellige, quid debeas habere, Aug.  
jubet non juvat lex. Deut. 6.5. Deut. 6.13. Ier 4.2. Esay 26.4. james 1.6. Psal. 65.2. Psal 96.9. Levit. 26.2.   not contenting ourselves with a naked Theory, but clothing it comely with pious practice, that our doing and suffering in the cause of God, may outstrip all hypocrites and carnal professors, who please themselves in gathering the husk, or superficial shell of seeming sanctity.  
Precepts for action are those divine dictates, that call for the duties of Piety and Charity, being properly reduced into these two heads to which any of their branches may fitly be referred, precepts for suffering consider the cause, and carriage of the patiented under the Cross, that he suffer innocently respecting the one, that he suffer patiently in regard of the other.  
For pious action they are faithful Monitors, calling us continually to particular duties, as to love the Lord with all our heart, with all our soul, and with all our might, to fear him, serve him, and swear by his name, and that in truth, in judgement, and righteousness, to trust in the Lord, and that for ever, for in the Lord Jehovah is everlasting strength: to invocate his name, with faith and confidence, because he is a God that heareth prayer, to worship him purely with a holy worship, not defiled with the dictates of other men's inventions, that we keep his Sabbaths, and reverence his Sanctuary, 
Ezek. 20.12.  which are sacred pledges of his precious favour.   

Gather up, etc.  
When holy David had sweetly set forth, 
jubet Deus aliquid quae non possumus, ut novimus quid ab illo pettere debemus.  the sacred progress of his zeal and piety, of which the 119 Psalm is a Crystal mirror wherein it may be seen, he comes to epitomise those divine excellencies, so copiously set forth in several expressions, into this abridgement or concluding corrollary, This I had because I kept thy precepts. 
Psal. 119.56.   
The indefiatigable industry he used in gathering up such abounding store of these transcending treasures, appears in his vigilance who would rise at midnight, 
Psal. 119.118. Psal. 119.62.  to praise the Lord for his righteous judgements, His eyes preventing even the night watches, to meditate in the Word his delightful employment, The law of God's mouth being dearer unto him, 
Psal 119.72.  than many thousands of gold and silver, neither lost he ought by th●t painful industry, when in casting his account he concludes with comfort, 
Psal. 119.104.  saying, by thy precepts have I got understanding, therefore I hate all the ways of falsehood.  

job 23.12. Bona conscientia est laetitia interna.  So holy Job professeth his integrity, in prising God's word above his necessary food, as a conspicuous evidence of his sincere affection, and inevitable argument of his sound uprightness, which may justly convince them of damnable impiety, 
Psal. 119.111.  who slight and contemn Gods sacred precepts, looking upon them as Laws repealed, which are now of no force to oblige the conscience: but the righteous take these precepts, as their heritage for ever, because they account them the joy of their heart, 
Psal. 119.89.  knowing that God's Word is settled in Heaven, its power and permanence enduring to eternity.  

Fides omnia in se continet.  The benefit ensuing from such sedulity in collecting precepts for divine direction, appears in the pure conversation of the godly, who use them as lamps in darkness and difficulty, 
2 Chron. 20.2.  thus pious Jehoshaphat being almost environed with a multitude of enemies though of several Nations, threatening a direful and destructive war, from which he could possibly make no evasion, yet goes not with Saul to the Witch at Endor, neither to Baalzebub the god of Ekron, but being well principled in sacred precepts, 
Psal. 50.15. Prima quidem in precibus obtinet interior affectus. 2 Chron. 20 12.  he repairs to the Lord by fasting and prayer, and that with abnegation of all carnal confidence, or humane help in his present necessity, not knowing whither to turn for succour, he fixeth his eyes upon God alone.   

Gather up, etc.  

Esay 50.10. Psal. 46 1. Psal. 88 1. Ester 4.16.  When the righteous walk in darkness and can see no light, the precept directs them and shows them a way, even to trust in the Lord, and stay on their God, who is a present help in the time of trouble, when these are afflicted with Haman, they will pray, and fast with Ester, when the Church is in calamity, the precepts of the Lord and practice of his Saints, being held forth in Scripture as a guide unto us, for God's precepts should be those intimate Remembrancers, with whom we should consult in all our exigencies, 
Demonstratio nihil relinquit.  using their assistance and familiar direction, which are able to furnish us with all heavenly wisdom.  
If several tentations on the right hand or the left, 
Hosea 6.1.  shall carry us captive into any sinful way, the precepts of repentance and sorrowful contrition, must pave a path for our ensuing comfort, for as the deviation from divine direction, 
Optimus portus poenitentiae est mutatio consilii, Hoc Poenitentiae initium est, hic ad pietatem ingressus, tristitiam expeccat is nostris concipere, ac malorum nostrorum sensu vulnerari.  is the miserable cause of our many aberrations, so the pious progress of sincere humiliation puts us in capacity of consolatory refreshment: I know s●ch tenets are now traduced, as if they were Popish or did plead for merit, or should imply that our personal performances, are some way satisfactory to divine justice, which we abhor as most derogatory, to the meritorious sacrifice of our all-sufficient Saviour, who having finished the wo●k of our redemption, presents us to his Father in his own imputed righteousness, and yet he calls us by his Word and Spirit, 
john 4.29. Phil. 2.12. Ex pecca●i fumo ortae sunt lachrymae. Revel. 2.12.  to work out our salvation with fear and trembling, yea, seasonably to remember from whence we are fallen, commanding to repent and do our first works.  
If errors in doctrine come masked unto us, in the specious pretext of sacred verity, 
Emoritur serpens hominis contracta saliva, sic vox veritatis, interficit errorem.  we must speedily bring them to the light of God's precepts, which will clearly discover their palpable vanity, and therefore we wonder not that the subtle Papists, present us the Scripture in an unknown tongue, nor that Sectaries prohibit us the public Ministry, because it draws out the sword of the Spirit, for although this many headed Hydra, seem very formidable to the faint and fearful, yet these sacred precepts will so maul and wound her, that she shall not be able to do us prejudice, 
Lege operum dicit Deus, fac quod jubeo, Lege fide● dicitur Deo, Da quod ●ubes, & jube quod vis. Aug.  but we may not think that such knowledge collected, and only reserved for vain ostentation, will prove a fit antidote to preserve us from infection, or secure our souls from the snares of error, we must therefore with David hid the word in our hearts, as a means to keep us from such contagion, that we be not led away with the evil of the times, nor fall from our steadfastness into pits of perdition.  
And as precepts for piety are comfortably collected, as lights to lead us through difficult passages, so precepts of charity are also fit monitors, 
Levit. 19 9  concurring together to call us to duty, for these call upon us to extend compassion, to the poor the stranger, 
Deut. 26.13. Deut. 16.11.  the fatherless and widow, with whose sorrowful condition we should daily sympathise, condoling their distresses with continual pity.  


Homo inquam natus de muliere, brevi vivens tempore, repletur multis miseriis. Esay 58.7.  
Oportet ut sciamus nostra abundantia sublevandamesse frat●um mopiam, Cal. in joh.   We cannot enumerate the various calamities, which are daily incident to our frail condition, as sickness, poverty, imprisonment, banishment, desertions, dejections, and mental terrors, here precepts of charity have their proper objects to reflect upon, in their fit opportunities, of feeding the hungry, clothing the naked, visiting the sick, and harbouring the stranger, and never had we more cause to excite, our dull depraved hearts unto duty, than now when our poor afflicted brethren, have endured such miseries by a savage civil War, how should we even collect all occasions, to appear in the posture of pity and charity by gathering up the fragments of our own superfluities, to relieve the necessities of our suffering neighbours.  

Non sciunt de lumine aliquid a stimare, quorum est in tenebris habitatio. Amos 6.1. Amos 6.6.  But ah the stupidity which sin hath contracted, upon all estates and conditions of men, who gather not up such precepts of charity, nor collect such motives of commiseration, but being themselves even at ease in Zion, they forget the calamities of afflicted Joseph, having no bowels of mercy to alleviate their burdens, nor to secure and support them in such deep dejections, 
Lacerati sunt viri, tractae sunt matronae, infants necati, nulli licuit in possessionibus suis secu●um esse, itinera non poterant esse tutissima. Ezek. 16.49.  yet the same distresses which others have endured in these sorrowful times of our sad visitation, may prove our portion who have hitherto been spared, if we proceed to provoke an incensed Majesty, for England hath paralleled the sins of Sodom, in pride, fullness of bread and abundance of idleness, and now if she strengthen not the hands of the needy, she aggravates her guilt and hastens her judgement.  


Quod á Deo recipiat pius, id rursus pro charitatem in sinum fratrum dispensat.  
O peccata nostra nunquam satis deflenda, anon oportet quotidie hoc agere!   Hath it then been our care to collect such precepts, as the Word holds out for our ample direction, pouring forth our souls to satisfy the hungry, and drawing out our store to relieve the afflicted? have we contributed to them? not only with our purses, but also with the current of our prayers and tears, putting up frequently our passionate petitious, and sorrowful supplications at the Throne of Grace, if we find ourselves thus fervently affected, with the sorrowful sufferings of the Church of God, 
Rom. 12.5.  it may prove us such members as are truly sensible, in partaking in the dolours of the mystical body.   

Gather up, etc.  
But a higher gradation in our charitable progress, 

Studebant Pios quantum in se est, vagos & errantes colligere in ovile Domini, quicquid enim facultatis Deus singulis distribuit, charitatis exercendae vult esse organum vel adminiculum. Cal in Act. cap. 6. vers. 6. 1 Thess. 5.14.  
Nisi à semetipso deficiat, ad eum qui supra se est non appropinquat.   is our care to collect soul comforts for them, which as they transcend in unvaluable excellency, so are they permanent in endless duration, and therefore we must gather with double diligence, what lieth in our way by opportune occasion, reserving distributions for particular exigencies, as providence shall call us to make dispensation.  
Have we then been industrious in gathering up knowledge, that we might be able to instruct the ignorant, or have we collected such zeal and courage, that we may be fit to admonish the unruly? have we laboured for strength to support the weak, and for moderation to be patiented towards all men? or have we not rather been deeply deficient, or totally omissive in these charitable duties?  
Have we studied to bind up the broken hearted, 

Dolentem non potest consolari, qui non concordat dolori.  
Emollis debet animus, ut afflictio congruat, congruens inhaereat, inhaerens trahat, Greg. in Mora●.   by gathering up balm to consolidate such fractures, and then applied it to to the wounded spirit, with the compassionate hand of a wise and charitable discretion? or have we not rather like unskilful Chirurgeons, used Corrosives, when Lenatives had been more seasonable, or cauterised to stupefy the sense of suffering, when we should have searched into the root of the matter?  
Have we laboured sincerely to reduce erring souls, 
Primordia conversarum blandis refovenda sunt modis, nam qui sine lenitate erudit, exasperare potius quam corrigere novit.  preposterously transported by seducing spirits, by gathering up truths to tender unto them, as shining lights to show them their mistakes, or have we not rather by bitter morosity, widened the breach and highthened our divisions, by paving a path for those schismatical scandals, and sad separations which we justly grieve at.  
Having thus collected for divine direction, 
Amabilis est sapientia in cognition rerum.  these practical precepts of piety and charity, it resteth that we gather up some suffering instructions, to point at the way of our passive obedience.   

Gather up, &c,  

Matth. 10.38.  Our blessed Saviour prescribes the platform, positively saying unto his Disciples, If any man will follow me, he must resolve to deny himself, 
Luke 9.23. Sanguine fundata est Ecclesia, sanguine coepit, sanguine succrevit, sanguine finis finis erit.  yea not only so, but must take up his cross, by a daily constant cont●nued endeavour, for there is no immunity in respect of persons, nor any exemption in regard of time, but as Christ first suffered, then entered into glory, so must all his members have their measure of conformity.  
Himself was that pure and immaculate Lamb, in whose blessed mouth was never found guile, 
1 Pet. 2.22.  who did no iniquity, but fulfilled all righteousness, required by the Law in most absolute perfection, 
Matth. 3.15.  yet it pleased the Lord to bruise him by affliction, 
Esay 53.10.  and to put him to grief by most passionate dolours, that he might be a Patron and pattern unto us, of humble patiented and innocent suffering. 
 statua in sua bas●, ●●c etiam vir bonus & virtutis studiosus in suo proposito constans & immobilis esse debet.   
This was the condition of the Prophets, Apostles and holy Martyrs under all persecutions, who being innocent of those horrid imputations, which were fastened upon them by calumnious aspersions, yet suffered with patience what their cruel adversaries, in the evil of those times inflicted upon them, 
Heb. 11.36. Christi●nus despicit & contemnit omnia quae sunt in potestate mortalium. 2 Chron. 24.20.  a catalogue whereof is presented unto us, by the Holy Ghost in Heb. 11, showing the various and heavy afflictions, God's people have endured from persecuting enemies, Heb. 11.37 38.  
They were tried by cruel mockings and scourge, by bonds and imprisonments in the lowest dungeons, both tempted with the flatteries of seducing Sycophants, and assaulted with the fears of their humane frailties; 
Quanta enim illa sunt indicia magni animi, cum quis crucem suam tollit & Christum sequitur, cum principium surias contemnit cum ferocia saevaque verbera aspernatur, cum coesus denique gladiis bidentis instar, neque murmure neque querimonia consternationem ostendit.  yet submitted to be stoned as was faithful Zechariah, to be sawn asunder as was holy Isayah, to be slain with the sword as was James the Apostle, or beheaded as Saint Paul by flagitious Nero, to wander about in sheep's skins and goats skins, being destitute, afflicted, and tormented with terrors, yea compelled to take up their woeful habitations, in deserts, dens, mountains, and caves of the earth: and as we may read in Ecclesiastical Histories, were tried with all various and exquisite tortures, yet never declined their pious profession, nor turned their backs on Christ's sacred precepts, but by constant perseverance, overcame all cruelties, being more than conquerors both in life and death: but having occasion in the subsequent discourse, to treat by observation of their several afflictions; I only drink here of the brook in the way, referring the prosecution to its proper place.  
Labour we then to gather up the precepts, of a holy harmless and pure conversation, that we may by well doing adorn our profession, and put to silence the ignorant and foolish, for we ought not to suffer as evil doers, 
Porro dum confusè omnia miscentur, ut Diabolus tenebras spargendo totum mundum ordinem videtur evertere, sciamus sursum in Coelis lucer● Dei providentiam, ut tandem quae turbata sunt, componat.  or as pragmatical busibodies, in other men's matters, but rather as Christians that we need not be ashamed, but may glorify God in our cause and carriage: This will convince the wicked of their folly, and give us encouragement to wait on the Lord, committing our souls unto him in our sufferings, as a faithful Creator who will vindicate our innocency.   

Gather up etc.  
In collecting treasures for spiritual emolument, which was the second propounded general, we first considered precepts both active and passive, as lights to direct us in universal obedience, and now are to treat of the second branch, calling us to gather up the precious promises, which have various virtues in their several effects, both in purging, pardoning, healing, and reviving, some serve like Physic to evacuate corruption, and other as cordials in the qualms of desertion, some serve as props ro support our faith, or as brazen pillars to sustain our confidence, 
Vix centesimus quisque apprehendit quae unica est consolationis materia.  in brief they comprise a sacred quintessence, of all transcending and desirable excellencies, which should cause us industriously to gather them up, and to keep and use them both in weal and woe.  
The promises of God are a rich revenue whereupon we should live in our lowest condition, it being a prerogative peculiar to the Saints, to spend of this stock in their particular pressures, 
Psal. 119.49, 50. Priv legium quasi priva lex aut beneficium.  and therefore holy David who was well acquainted, with motives inducing to divine mercy, entreateth the Lord to remember his promise, wherein he caused him to put his trust, professing it was his comfort in trouble, even a quickening word to cheer and revive him, yea the joy of his soul, 
Psal. 119.121.  and the soul of his joy, as he there declareth in pathetical expressions.  
Great cause have the faithful to rejoice in the promises, as the Magna Charta of all their privileges, 
2 Cor. 1.20.  because in Christ Jesus they are Yea and Amen, to all that truly have an interest in him, these trusting in the Lord have his Word to assure them, 
Psal. 125.1. Matth. 16.18.  that they shall be as mount Zion which cannot be removed, The very gates of hell shall never prevail against the Church that is built on this Rock, which implies not only a general promise, 
Secundum modum revelationis & communicationis.  of such sacred immunities to the mystical body, but is also applied by particular members, enfeoffed by the Spirit in this sacred Charter.   

Gather up, etc.  

Ita per gradus promissionum sursum ascendunt ut tamen simplices maneant in sui dejectione.  Let us then gather up these most precious promises, as our certain support in the saddest trials, and let us not hang on that broken reed, the arm of flesh which will surely deceive us, for what ever our state or condition be, we may find suitable and seasonable promises to sustain our souls and supply our wants, with consolatory refreshments in every calamity.  
When the spirit is broken with sorrow for sin, by an humble apprehension of our miserable condition, no earthly excellencies can give it true comfort, for it thirsts for those waters that flow from the Sanctuary, 
Habet enim Christus omnes beatudinis & aeternae vitae partes se inclusas, quas nobis Evangelium offered.  then only Christ in the voice of the Gospel, speaks life and peace and consolation to it, making it a cordial of his merciful promises, which revives and cheers it in the deepest distresses.  
Gather we up then in the sunshine of propsperity, what may serve for soul shelter in storms of desertion, 

In extremitate maxima me juvat & juvabit jehovah.  
O sons vitae, vena aquarum viventium, quando v●niam a ●aquas d●lce●i●is ru●●, Aug in Sol.   that when creature comforts shall fail us as a brook, we may in this fountain find full consolation, which will sweeten the cup of our bitterest calamities, by dropping in a word of joy and refreshment, even making our Baca a heaven upon earth, and changing the taste of those waters of Marah.  
When corruption prevails like a mighty Giant leading us captive to the law of sin, so that with the Apostle we cry out of our misery desiring to be delivered from this body of death, 
Rom. 7 23, 24.  we have the Lord engaged by promise, not only to pardon but subdue our iniquities, 
Micah 7 18 19  yea, to cast our sins into the depths of the sea, for he retaineth not his anger but delighteth in mercy.  
If Satan assault us with his fiery darts, dipped in the poison of his cruel malice, to drive us to despair of divine succour, 
Peccata defleantur quo defleta debeantur, Doleat reus & deleat Deus. Psal. 3.2.  saying there is no help for us in our God, we have the promise as a precious antidote against the venom of all such tentations, the Lord averring for our certain solace, I will not fail thee nor forsake thee, this promise was made unto valiant Joshuah, who led God's people to their earthly Canaan, 
Iosh. 1.5.  when he was to encounter with Giantlike enemies, that he might not doubt but be sure of victory, now the Apostle gathers up this word of comfort, 
Heb. 13 6.  as of special use in all our necessities, inferring from it that to answer all tentations, 
Rom. 16.20. Haec vera fidei probatio est quum Deus homines quasi in tenebris ambulare jubet, Cal. in joh. cap 6.  we may boldly say, the Lord is my helper, this only is he even the God of peace, who shall shortly tread Satan down under our feet, and cause us in confidence of his truth and faithfulness, even to trample on the necks of our spiritual enemies.   

Gather up, etc.  
If creature comforts shall deny their assistance, or prove deficient in our necessary supply, let us cast all our care, and fix all our confidence, on him that is the maker and feeder of creatures, saying with Habbakuk, Though the figtree shall not blossom, 
Hab. 3.17, 18. Sed quia nos caro semper ad sua commoda sollicitat, notandum est eorum sponte curam à C●risto suscepi, quiscipsos negligunt.  and though there should be no fruit on the vines, though the Olive should fail, and the fields yield no meat, and that there should be no herd in the stalls, though the flocks be cut off from the fold by famine, and nothing should remain for our bodily subsistence, yet faith will find out a satisfying object, rejoicing in the Lord, even the God of our salvation, who is able and willing to support and sustainus, with means or without, as seems best to his wisdom, 
Matth. 4 4.  sigh man doth not live by bread alone, but by every word that proceeds out of his moutb.  
But some will say if divine contemplation, 
Object. Dicet aliquis non esse istud perpetuum quod saepe videamus pios dum prorsus regno Dei sunt addicti, fame tamen confici, & propemodum tabescere: Respondeo Christum etiamsi hoc modo fidem n●st am probare velit, respicere tamen è coelo nostram inopiam, & de ea sublevanda quantum nobis expedit esse sollicitum, Cal.  could fill the hungry when food is wanting, or spiritual graces those living waters, quench the most violent thirst of the body, than maxims of this nature might be suitable supports to keep the creature from a perishing condition, and the gathering up of promises might haply help us in those heavy exigents not evaded by nature, but we see the devouring vulture famine, seizeth promiscuously on the godly and the wicked, making a prey of them both without difference, by bringing them confusedly to the King of terrors.  
We do not aver that by gathering up the promises, as our certain support in several calamities, we should plead an immunity from any trial, incident to man in his transitory pilgrimage, for our life is a warfare wherein several assailants, cast piercing arrows of heart-wounding pressures, the faithful being the mark, which their malice most aims at, whose innocence renders them obnoxious to such cruelty.  


●uid indignatis quare & indignatio nil aliud quàm accessio mali sunt. Acts 17.25. Esay 51.20.  
Nihil enim exasperat fervorem vulneris, quam ferendi impatientia.   Yet men that are sharers of like afflictions, may be distinguished by their differing postures, which are as dissonant in the same distresses, as the suffering subjects are in opposite quality, the one still praying and praising God, like Paul and Silas in the the loathsome prison, the other murmuring and belching out blasphemies, behaving themselves like wild Bulls in a net, by which we may see the vitility of collecting, both precepts and promises for our various exigencies, the very crumbs and fragments of spiritual refection, being abundantly useful in our bodily necessities.  

Da nobis inter Scillam & Charybdem, ita tendere, & tenere medium, ut utroque periculo evitato salva perveniamus ad portum, Aug. Sol.  The innumerable troubles of our care consuming life, both in mental anxieties and obvious calamities, should put us upon an exact sedulity, in collecting and reserving the precious promises, for these are Panchrestick or universal medicines, which serve for soul Physic in every disaster, they are hidden Manna to sustain the godly, who have meat to eat which the world cannot know of, these promises invest us by divine application, 
Ad te solamen unicum nostrum quem à longe quasi stellam matutinam, &  justitiae, vix lachrymantibus oculis in littore, coelestis patriae nos expectantem videmus.  with a robe of righteousness which covers our deficiency, and convey unto us a plenall consolation, in the promised possession of our heavenly inheritance, these are our evidence giving clear demonstration, what God hath decreed in his eternal purpose, yea teaching us to read all the glorious characters written in the records of his revealed counsel.  
Having showed the profit of collecting precepts, and also promises for our spiritual comfort, it rests that we gather up some holy observations, of the state of the godly in their various revolutions, being sometimes oppressed by cruel enemies, 
Id ut fiat disca●●●● non sapere, sed in rebus confusis nihilominus sperare prosperum eventum quum Deum sequimur ducem qui suos numquam frustratur, Calvin.  prevailing over them by power and policy, sometimes sorely lashed with the scourg of wicked tongues, piercing like swords into parts most sensible, sometime transported by gusts of tentation, and sudden counterblasts of erring passion in prosperous events in peril of security, and in adverse occurrents of deep impatience.   

Gather up, etc.  
Such observations are especially useful when we apply & appropriate them to particular occasions, and by calling to remembrance God's wonderful works, find props to sustain us in our several dejections, for as the meanest morsels of refreshing food, are grateful & acceptable to the hungry captive, 
Qui enim improvidus ab adversitate deprehenditur, quasi ab hoste dormiens invenitur.  so the crumbs and fragments of such sacred observations, may prove reviving cordials in heart qualming trials, 'tis true, our scattered notions, while they lie dispersed, are like severed coals which be presently extinct, but being laid together, & blown up to be kindled, we enjoy the benefit of their heat and light.  
When the sacred Psalmist had sweetly warbled forth the glorious promises of Gods gracious providence extended in the many particular extremities of exile sickness, captivity, 
Psal. 107.  and shipwreck, he collects this conclusion from what he had gathered, in his true experience of those profitable passages, who so is wise will observe these things and they shall understand the loving kindness of the Lord. 
Psal. 107.43.   
In gathering observations we may wisely obtain the knowledge of God's faithfulness extended to his own, whom he supporteth and sustaineth in all afflictions, relieving and rescuing them in the needful time of trouble, they may indeed with Daniel be cast into the den, 
Dan 6.16, 22. Dan. 3.27.  but God will shut up the mouths of the lions, they may with those worthies be thrown into the furnace, and yet the fire have no power on their bodies, they may with Jeremiah be plunged in the dungeon, 
jer. 38.5, 6. Consilium tamen Spiritus Sancti certum est▪ quicquid machinati fuerint impii, nihil omnino sine Dei nutu & providentia fuisse actum, hic ergo optimum docemur, quantunvis effraeni libertine Satan exaltet cum impus omnibus dominari, tamen semper Dei manum ut invitos trahat quocunque valu●rit, Calv in Act.  and stick fast in the mire an uncomfortable posture, till Ethiopian Ebedmelech compassionately condoling, prevails by petition to procure his enlargement, wherein we may view what various occurrents, God makes subservient to his sacred counsel, the Prophet shall preach and proclaim the judgements, inevitably ensuing to those rebellious Apostates the Princes and people shall combine together, in a cruel design to put him to death, and the King shall abuse his Regal power by complying with them in their bloody stratagem whose merciless intentions were not by fire or sword, to put a period to his painful sufferings, but by a lingering torment of famine, cold, and stench, to macerate and torture his distressed body, yet in the depth of this dungeon would the Lord be seen, as once in the mount unto faithful Abraham, using a Black-more as his gracious instrument, to deliver his servant from this deadly danger. 
Acts 12.7.   
When imprisoned Peter was sleeping securely, notwithstanding the rage of his cruel persecutors, 
Quantò ille potentior est ad salvandum tanto ego sum securior, Aug. man. cap. 22.  being ready like a lamb to be brought to the slaughter, by the impetuous virulence of insulting Herod, that juncture of time (at the prayers of the Church) God wrought his deliverance by the ministry of an Angel, and by an Angel also destroyed that cursed Tyrant, even then when he was Deified by flattering Parasites, Act. 12.23.  


Acts 23.12. Hic videmus ut impiorum consilii Deus quasi ex transverso occurrat.  
Multa quidem sinit eos machinare, & improbos etiam coelum conatus fluere, sed tandem ipso articulo demonstrat, se ex coelo ridere, quicquid in terra sa●agunt homines, Cal. in Act.   When those cruel conspirators who bond themselves by oath, not to eat nor drink till they had slain St. Paul, had carried on their plot with such close contrivance, and Satanical subtlety, as they supposed him their own, the Lord was pleased to infatuate their counsel, as erst he did the Dictates of crafty Achitophel, detracting and defeating their cruel project, by the preventing policy of the prudent Captain, Act. 23.27.   

Gather up, etc.  
Thus we see it the portion of God's dearest servants, to be brought by the wicked into dangers and distresses, being abused, contemned, and rejected by the World, who want eyes to behold their internal excellency, 
1 Cor 4 9  and therefore the Apostle propounds it as his judgement, that the Saints are set forth in these later times, as apppointed unto death, yea to be made a spectacle, 
2 Cor. 6.5.  to Angels and to men in their sorrowful sufferings, 
Operun Dei non semper exempla nobis apparent, sed postea temporis successu consilium nobis suum apperit, atque hoc cohibendae nostrae audacia aptissimum est fraenum.  enumerating many several calamities, incident to Christians professing the Gospel, as afflictions, necessities, distresses, imprisonments, stripes, tumults, labours, watch and fastings, which shows our condition even limbed to the life, in the due observation of these various trials, sharpened with labour in hunger and thirst, being contemned as the filth and offscouring of all things.  
Which justly reproves those self-loving Christians, which cannot bear a reproach for their Master, but will rather comply with the wicked in their evil, 

Quare non mirum est, tam paucos ad ferendam crucem fortes & strenuos inveniri.  
Propone nihil esse, quod tibi accidere non possit, ●on soli●: est prop●ium nosse futura Dei.   then reprove by their purity the unfruitful works of darkness, the cause of this is our being unacquainted, with casting up the cost of sincere profession, and by propounding to ourselves such plausible conclusions, as are not compatible with these observations.  
Indeed, next unto the soul whose invaluable worth, appears by the price which was paid to redeem it, we value fame, as an incomparable treasure, and precious jewel in our dear esteem, and therefore are very tender and sensible, of any wound or blemish therein, being deeply impatient when any obloquy, reflects injuriously upon our reputation, yet by observation we may see the godly, most subject to this trial in this valley of Baca, for those shall suffer calumnious aspersions, to render them odious which shine clear by integrity. 
Ester 3.8. Opprobria exprobrantium tibi, ceciderunt superme.   
There is never wanting some ambitious Haman, to traduce the Church even to Kings and Princes, representing them as he did the Jews to Ahashuerosh, under the bitter notion of refractory Rebels, and lading with burdens of guilty imputations, their precious candour by such cunning policy, that even Royal authority abused by misprision, may prove the stalking horse of unhallowed designs.   

Gather up, etc. 
Nehem 6.1. Discamus quamlibet modestè & tranquille se gerant Christi servi, & ab omni culpa remoti sint, mundi tamen probra effugere non posse.   
When noble Nehemiah had improved his interest, in the Princely favour of great Artaxerxes, in building the wall and repairing the breaches, of ruined Jerusalem, the Saints desired residence, as his pious, heroic, and honourable achievements, have their due commemoration in Divine History story▪ we read what slanders, derisions and contumelies, were fastened upon him by Sanballat and Tobiah who with Geshem the Arabian their crafty confederate, assailed to defeat him both by force and fraud, for which they are marked as malignant enemies, with the blackest brand of perpetual infamy.  
The most eminent in wisdom, courage and zeal, have been deeply depraved by the tongues of the wicked, witness our holy and innocent Saviour, causelessly affronted with impudent calumnies, 
Matth. 11.19.  being called a glutton, a bibber of wine, a friend and patron of Publicans and sinners, 
Luke 23 2. john 18.30. ●uem nunc non modo despiciunt, sed etiam fastu suo conculcant. john 8.48.  a perverter of the people, and an enemy to Caesar, a seditious malefactor, and ambitious innovator, yea such a height of impudence had his adversaries contracted, by the cruel custom of uncontrolled impiety, as they justify their wickedness, saying, say we not well, that thou art a Samaritan and hast a Devil.  
So the Prophets, Apostles, and Primitive Martyrs, had hateful crimes still laid to their charge, as in the series of sacred and Ecclesiastical histories, may be duly observed by the intelligent reader, which we ought the more carefully to collect for our instruction, 
Aufert vim praesentibus malis futura prospexit.  in that they parallel those present calamities, which are fastened by the wicked on most eminent persons, to obscure their virtues and render them contemptible.  


Athanasius post multiplicia certamina qualia vix ullum Ecclesiae Doctorem sustinuisse legimus, placidissima morte ex hac vita excessit, cum ab initio ad finem sui Episcopatus Alexandrinae Ecclesiae praefuisset quadraginta sex ●nnis: adversus qu m totus pe●é orbis conspiravit, Euseb. in Eccles.  
Cur verear Chrysostomus appellare martyrem, qui tot iniuriis tot contumeliis tot afflictionibus, nec ad impatientiam perpelli, nec à propaganda Ch●istiana pietate depelli potuit, Eras. Rh●   Those orthodox Fathers whose zeal and courage, opposed the current of the Arrian heresy, were grievously afflicted with cruel contumelies and raging persecutions from the heterodox party, for holy Athanasius whose heroic spirit soared most high in his sacred confession, became thereby such an object of their malice, as they thirsted for his blood and plotted his destruction, yet when he fully had served his generation, and finished his course, to the honour of his Saviour, he died in peace, and hath left for our comfort, a fragment memorial of his zeal and piety.  
Such was the condition of courageous chrysostom, that admired elegant golden-mouthed Orator, who set himself to oppose the impiety, of those times abounding with most horrid wickedness, openly reproving those brazenfaced vices, which were boldly committed in contempt of the Gospel, which contracted upon him (notwithstanding his integrity) the implacable hatred of the Empress Eudoxia, her insulting tyranny exposed him to exile, in which he suffered most sorrowful pressures, besides which cruelties they laid to his charge such horrid crimes as he never knew of. Yet the Lord was pleased to vindicate his innocency, 

Vbi autem in Cappadociae, provinciam venimus multi sanctorum Patrum Chorijuges lachrymarum fontes effundentiam & flentium, eò quod in exilium nos proficisci videbant, dicebant tolerabilius fuisse si Sol radios suos retraxisset obscuratus, quam quod os Iohannis tacuit. Chrys. in Epist.  
Quare meritò in hanc amentiam projecti sunt, ut sibi ultimum exitium acceserent. Revel. 12.15.  
Hic est spiritus vertiginis quo reprobos dementat Satan, ubi in coecitatem à Domino proiecti sunt, Cal.  
Nullum nobis peius obstaculum est quam propriá arrogantia, quod scilicet sapere volumus plusquam oportet, ac inde Diabolica festu reiicimus, quod quid rationi nostrae non est expositum.   and to cause it to shine in his darkest affliction, by making his name like a precious unguent, most sweet and odoriferous in the account of the godly.  
Those famous instruments, which the Lord vouchsafed to use, when truth was detained in the prison of popery, even Wickliff, Luther, Calvin, and Musculus, with many other of reverend memory, when these stood up as Christ's faithful witnesses, zealously contending for the precious faith, to set forth its lustre as a new lighted lamp, which was formerly extinguished by Antichristian malice, the cruel dragon sent forth against them a revengeful torrent of raging persecutions, threatening them not only with fire and sword, to bereave them of their lives by barbarous cruelties, but also oppressing their innocent fame, with slanderous figments and devised forgeries, representing them to the world under the horrid notions of Heretics, Schismatics, Impostors and Seducers, so contracting upon them by injurious aspersions, a general odium from all estates of men.  
Yet hath the Lord still frustrated their devices, and crafty machinations so closely contrived, that the vizor of hypocrisy is pulled off to their shame, and their folly detected in persecuting truth, the memorial of those Martyrs and Confessors being blessed, and highly esteemed as venerable and precious, but the name of the adversaries putrid and rotten, and never remembered but with loathed detestation.  
The careful collecting of such observations, are very useful for our present occasions, our times abounding with malicious spirits, that seek to deprave the most pious persons, and now when the Lord by our valiant Worthies, hath done great things to the praise of his providence, we either ingratefully contemn the benefits, or deprave the actors to eclipse his glory, not gathering for our comfort by a due observation, how this Land hath been delivered from hierarchical tyranny, that cruel bondage imposing upon us the insupportable burden of superstitious ceremonies, 
Nihil magis est iniqu●m, quam beneficium in crimen trahi, Cal.  nor how the wicked were catcht in the snare, of their subtle malicious and cruel contrivements, falling in the pit which they digged for others, and snared in the grin of their destructive designs.  
Do we but observe how the Lord hath insatuated, the subtle projects of our cruel enemies, 
Hic vide nus ut imp●orum consilii Deus quasi ex transve●so occurrat, ut praemia honoram & poenama lorum non periret.  by breaking the snare whereby we are escaped, as birds out of the net of our aparent danger, this would be matter of joy and thankfulness, and the result a care to express true gratitude, in humble sincere and dutiful obedience, to our gracious God in our lives and actions.  

Animi affectus cum irruperunt cuncta a missent, superiora ad inferiora detrahunt.  But ah how malevolent and gainsaying spirits, requite the Lord and his gracious instruments, who by painful industry have exposed themselves, to daily danger to secure our liberties, and yet when the work is almost effected, by God's gracious blessing on their faithful endeavours, 
Apparet virtus arguiturque malis.  their indefatigable labours are slighted with contempt, and secret murmur of malignant whisperers, & now when we are ready to reap the harvest of our long desired and happy reformation, 
Vides & ignis absumit omnem objectam materiam & affectus excandescens cortumpit quicquid fit obvium, Philo.  it were just with the Lord even to blast all our hopes, by embroiling us in bitterness, though our unnatural divisions, for these are the sins have cried loud in his ear, being the sad effects of shaking hands, with verity from which many part now, 
Animus non capit veram voluptatem ni si liber metu, ac caeteris affectibus, Plut.  by closing with error, and setting up Idols in their own evil hearts, for only by pride do men make contention, to spin and lengthen out the third of our miseries, and to turn and twist it into cords of calamity, to fetter and hold us in a woeful condition.   

Gather up, etc.  


Gubernatores se ventorum mutationibus accommodant.  
Animi morbi cum saevium, compesci non possunt. Revel. 12.3, 4.  
Draco cauda sua ●rahit, tertiam partem stellarum coeli. Psal. 104.20.   This hath ever been the practice of those turbulent pragmatics, who infested the Church in the time of her travail, when she either is under some great persecution, or labouring to bring forth some eminent reformation, then malicious Satan, that old red Dragon, appears and draws near, to devour her fruit, atracting with his tail even the stars from heaven, and casting them to the earth to comply with his malice, and as when the Sun goeth down, and darkness brings night, than all the beasts of the forest creep forth, so Heretics and Schismatics take troublesome seasons to disturb the Church in her greatest affliction, for even now when much of the Christian world, 

Omnes quidem videmus & privatim & publicè ad pravam aemulationem intentos, & in malum quasi mutua conspiratione absque voce invitant Calvin. in Harm.  
Ne terre at nos impiorum furor & audacia, nam haec consolatio non vulgaris est & scimus Deum nobis addesse.   lies under the rage of Antichristian tyranny, they boldly break forth, like wolves of the evening, to devour and scatter Christ's silly sheep.  
The sad impression of these considerations, reflecting on our souls by the view of such occurrents, may truly cheer us in our innocent sufferings, that we may with comfort hold fast our profession, for if we be deterred by the tongues of the wicked, and cannot abide the smart of that scourge, how shall we be able to resist unto blood, in laying down our lives for the cause of the Gospel, wherefore collecting by due observation, what the godly have endured to keep faith undefiled, it may ever incite us with fortitude and patience, to walk in the steps of their courage and constancy.  
This collection is so conducible to the plenall consummation, 
Praeclarares est aequabilitas in omni vita, sive laeti sive tristes vid●●mur.  of that mental tranquillity which the godly should aim at, that incessant labour is required herein, from the birth day of conversion, to our last concluding period, for little do we know what need we may have, 
Nullum sine labor● est hominibus 〈◊〉 opus, Phocyl.  in the many revolutions of our transitory state, of the very fragments, and crumbs of refreshment, both spiritual and temporal which we now undervalue, 
job 1.8. cap. 22.3. Nuncius nunc 〈◊〉, cotingit vincere ●●minem.  sigh even holy Job whose heroic virtues could find no parallel in times of prosperity, was yet so dejected in his deep affliction, as his eminent graces were eclipsed with passion.   

Gather up, &c,  
This appears in that he cursed the day of his birth, bitterly expostulating in his sorrowful complaint, 
job 3.1.  whose burden was aggravated by those unskilful Physicians, 
Quis enim dicat pi●● in omnibus quae ab ipsis fiant esse imitabiles, non igitur in omnibus quae faciunt, sed sapienter & cautè debent laudam, ut sua D●o praerogativa servetur, in cujusutique laudibus, nemo potest esse nimius, quantum que laudare conetur, Neuburgensis.  and miserable comforters his own unkind friends, for these should have applied compassionate lenatives, to have cured the disasters of his disconsolate spirits, but instead of cordials to minister comfort, they gave him gall to augment his anxiety, taxing him with hypocrisy, and many other evils, which his innocent soul sincerely abhorred, the least of which pressures might have plunged him in despair, had he not taken sanctuary in the name of the Lord, by which we may see that eminence in grace is no certain immunity from unjust aspersions, nor the godly at all times competent Judges, to determine infallibly of their own and others state, for both job and his friends had their various aberrations, and dangerous excursions in the paths of sinful passion, which duly observed may furnish us with caution, against the time of approaching trials.  
And as we are subject to sad dejections, when God's rod lies heavy, upon our souls or bodies, so our prosperity is attended with pride and security, 
Psal. 30.6. Novit Deus mutare sententiam, si tu noveris emendare vitam, calamitates infligit, non extinguere sed castigare.  lulling us asleep in the cradle of remissness, and thus was the kingly Prophet surprised, saying in his prosperity, he should never be moved, for he looked too much on the strength of his Mountain, which yet could not help him, when God hide his face, he after improves his gifts of faith and prayer, and brings out those treasures he laid up long before, till the voice of his mourning was turned into sinning, and his sorrowful sackcloth to robes of joy and gladness, Psal, 30.11.  

2 Kings 18.38. Rebus in angustis facile est contemnere vitam. 1 Kings 19.4.  There was a time when zealous Eliah was highly honoured in the presence of God's people, his prayer being answered by the miraculous descent of that heavenly fire which consumed his sacrifice, yet after enforced to flee for his life, from the cruel persecution of Idolatrous Jezabel, he falls into impatience and passionate complaints, desiring death as an end of his afflictions. 
Solerter ergo animus ante actionis suae primordia cuncta debet adversa meditari, ut semper haec cogitans, semper thorace patientiae munitus, & quicquid acciderit providus superet & quicquid non accesserit lucrum putet, Greg in Mosis. Matth. 16.17.  There was also a time when holy Jeremiah, could exalt and triumph in the strength of his faith, that the Lord was with him as a mighty one terrible, and therefore his persecutors should stumble and fall, inciting the godly by his precept and practice, to sing praise to the Lord for his abundant mercies, in delivering the poor from the hand of evil doers, whose everlasting confusion shall never be forgotten, yet presently, alas, we see him transported, by a sudden Eurodydan of prevailing passion, and cursing the day wherein he was borne, as the sad original of his labour and sorrow.   

Gather up, etc.  

Lapsus Pet●i qui hic narratur, illustre infirmitatis nostrae speculum est, Cal. in joh. Matth. 26 72.  The Apostle Peter whose sacred confession rendered him blessed from the mouth of his Saviour who put him in possession of the precious privileges and divine endowments wherewith he was invested, yet being too confident of his seeming strength, and not wisely wary of his humane frailty, was fearfully foiled in a gust of tentation, that tripped up his feet and laid him very low.  
The Apostle Paul was wrapped into Paradise, 

2 Cor. 12 4. Qui minus deliciarum novit in vita, minus timet mortem, quae qui consideraverit cadit superfaciem suam intelligens procul sit à Majestate Dei, Hier.  
Quod defertur non aufertur.   and honoured with the happiness of heavenly revelations, yet brought down again to converse on earth, and was buffeted by Satan through assailing tentations, & as the Scriptures give ample testimonies of his various and vehement continued afflictions, which as it is supposed by learned Divines can scarcely be paralleled by any mere man, so to me it seems as his forest trial, that he should again be tortured with inhabitant corruption, after he was elevated to such transcending ravishment, as was altogether inexplicable by the tongue of mortal man.  
The use we should make of such sacred observations, 
In variis modis & assiduis certamnibus servum suum Deus exercuit, Hoc sibi ante oculos speculum ponunt omnes Christi servi, Cal.  may become the matter of our comfort and caution, in the first we eye God in his truth and faithfulness, in the latter ourselves in our frailty and weakness, he never fails us in our deepest distresses, but ever delivers us by life or death, we wanting rectitude are prone to impatience, and ready to murmur in the sense of our sufferings, and because we observe not the many revolutions, continually incident to our transitory state, 
jer. 43.11.  we make our bed in the bosom of the creature, and fettle like Moab on the lees of our security.  
This have we found by a sad experience, 
In summa hic poenarum usus est, ut cautiores in p●sterum reddamur, nam si ad primos & secundos ictus opponimus obstinatam cordis duritiem septuplo gravius feriet.  that when only oppressed with some bodily affliction, we have carried ourselves with bemoaning Ephraim like untamed heifers not used to the yoke, and thus for lack of that spiritual provision, we should store up in time of health and strength, even patience, humility, and self-denial, the inseparable concomitants of faith in Jesus Christ, for as himself is the bread of life to feed and feast our souls to all eternity, so his precepts, promises, and effects of providence, are our daily viaticum, in our troublesome journey, Jer. 31.18.  
Have we then in the days of our flourishing youth, 
Exteriora nempe pro corpore cuncta creavit Deus, ipsum vero corpus pro anima, animam v●ro prose, ut sibi soli vacaret, Aug. in Sol.  industriously laboured to sustain declining age, and with pious Joseph prudently gathered, a timely provision in the years of plenty, especially storing up such permanent treasures, as may serve to support us in the saddest trials, & with blessed Mary have hid up in our hearts, such prime passages of divine providence, we may then be sure in the hour of tentation, to stand fast in the faith, 
Animus magnus haeret origine suae.  giving glory to God, still declining those byways of turbulent anxiety, which macerate others in times of affliction.  
Our meditations having hitherto insisted on Christ's frugal precept Gather up the fragments, consider we now his annexed reason, in the words ensuing that nothing be lost.  
A free agent whose absolute authority, commands obedience from every creature, 
job 33.13.  can be no accountant as Elihu speaketh, 
Exod. 20.12.  to render a reason of any of his matters, yet our glorious God is graciously pleased in a loving condescension to our low capacities, 
Deut. 30.16.  to incite our dulness by propounding, ends, prevalent to persuade us to the practice of duty, commanding us to keep his sacred precepts, 
Deut. 5.33.  and that for our good unto all eternity, 
Deut. 10.13.  all spiritual, temporal, and eternal blessings, being promised to excite us to a cheerful obedience.  

Vniquique operationi est propria quae dam voluptas.  Every man is prone by a natural instinct to desire benefits and decline losses, the voice of the first is Who will show us any good, the complaint of the latter alas it was but borrowed, what was formerly medicated expresseth out benefit, in the considerate collection of conducible excellencies, this annexed reason is the end of our industry, by proposing this maxim that nothing be lost.  


Qui bene dividit, bene docet.  
Quid vi●tus est & quid sapientia possit, utile nobis propositum est exemplar.   First of the creatures from the greatest to the least, which are all at our service in their several stations, secondly of time which our Lord and Master, betrusts us to trade with in fit negotiations, thirdly of our spiritual or temporal endowments, which must not lie hid like a Talon in the napkin, and fourthly a caution that we lose not ourselves, in the intricate labyrinth of sin and error.  
We lose the creatures many several ways, especially by ignorance, intemperance and ingratitude in the first for want of that divine dexterity, whereby we should read in the volume of the creatures, 
Oculus turbatus aliud pro alio cernit, & mens pravatum cogitationum confusione perturbata, idem patitur, Chrysost.  in the second for want of a wise moderation, in their reverend, sober and sanctified use, and in the third for lack of an internal principle, rendering us sensible of our own unworthiness, that humbled at the footstool of divine bounty, we may gather up these notions that nothing be lost.  
The Sun is the creature which excels in magnitude, 

Cur enim Soi & stellaem calolucent, nisi ut suum ministerium praebeant hominibus.  
Quid miserius quam scire omnia, praeter eum qui fecit omnia, & homini subiecit omnia. Pythagoras tanta eum veneratione prosecutus est, etc.  
joh. Pierii in Hier. lib. 4. cap. 2.  
Anaxagoras  Saxum cande factum arbitratus est.  
Quicquid excessit modum pendet instabili loco.  
In eo magis convincitur hominum impietas si Deum non cognoscant, quòd non tantùm oculis eorum sul iicit gloriae suae testimonia in suis operibus, ● sed omnia etiam eorum usus destinat.  
Tantum seimus quantum in memoria. tene●us.   all other that are visible in their several dimensions, working in the Sphere of its own activity, upon all Celestial and Terrrestiall bodies▪ communicating light to the Stars and Planets, and acting by his influence on plants and metals, and doth these by an Ordinance from the all-Creator, who thus designed it to be serviceable to man yet the light of the Sun were even lost unto us, if our meditations should terminate in empty speculation, as Pythagoras who viewed it with such admiration, that he lost himself in his blind superstition, supposing it a God, and therefore adored it, as a Deity capable of divine honour, again Anaxagoras in another extreme, beholding it contemns it as no more but a stone, the one miscarried in his lofty misprision, the other stupefied in his belluine blockishness.  
Let us therefore beware in contemplatng the creatures, that we raise them not too high in our intimate affections, but use them as stairs whereby we may ascend, to the sovereign good our most glorious Creator, whose invisible and eternal power and Godhead, the World's Creation limits out unto us, being a vast volume wherein we may read, the various lectures of his immense power and wisdom, there being such symmetry, order and comeliness, in all the parts of this spacious structure, as may lead us to adore and admire him in all things, that they may not by ignorance be obliterate as lost.  
Now as those excellent and beautiful creatures, styled in Scripture the Host of heaven, are to be contemplated or considered of us, in their Philosophical or Physical relations, so are also the smallest to a grain of mustard seed, as useful to supply our natural necessity, having innate qualities which being known of us, do comfortably contribute to our health and safety.  
Thus the smallest of the creatures, 
Deus quidem à principio se per creaturam toti generi humano patefecit.  have the prints and footsteps, of God's power and providence engraven upon them, his beauty, bounty, magnificense and glory, shining in their excellent and various operations, and therefore the wisest of the sons of men, thought it not unworthy his royal dignity, 
1 Kings 4.33.  to treat of plants from the Cedar in Lybanon, unto the very hyssop that springs out of the wall, and thus the Psalmist having amply set forth, 
Psal. 104.2.  the admirable frame of heavens glorious fabric, comparing the expansion to a shadowed curtain, 
Magnifientiam operum Dei, nunquam satis elogiis ornasse.  wherein are involved invisible treasures, he descends to describe the earth, with its furniture, being much of it covered with the deep as with a garment, and the rest disposed of, by an ordering providence, into mountains, 
Neque tamen intelligo subtiliter & Phylosophico more disseruisse ipsos de naturae arcanis, sed apud indoctum vulgus simpliciter aliquid proponere.  hills, valleys, and fertile plains, the sea abounding with several creatures from the great Leviathan to the little shellfish, many of them being both meat and medicine, profitable & necessary for our comfortable subsistence, the habitable part of the earth being the basis of innumerable Cities and sumptuous buildings, her bowels and entrails replete with riches, of metals, minerals and stones of great value, the superficies of it being clothed with a mantle embroidered with variety of plants and flowers, 
job 28.7.  whose beauties and virtues have been the worthy subject of many discourses both pleasant and profitable, 
Fundavit Deus mundum supra nihilum, ut fundaret se mundus supra Deum.  Yet this vast Globe so ponderous and weighty, God hangeth upon nothing as holy Job speaketh, his power being illustrated in bearing up the world, from sinking by ruin into a Chaos of confusion. Now sigh all things concur in their silent harmony, to set forth the glory of an Almighty Architect, let not ignorance detain us from reading in this folio, nor from learning this lesson that nothing be lost.  

Quae viri illi arcanorum naturae conscii, ingeniis maxime omnium diligenter exploraverunt.  Those eminent Philosophers who industriously extracted-the very spirit or quintessence of all humane knowledge, enriched the world with their learned labours, in acquainting their Readers with the mysteries of nature, these did not lose so much of the creature as Ignorants do in their senseless, stupidity, 
Nihil esse in ulla arte rerum omnium quod nescirent, in ore habent omnes eruditionis elegantiam Phylosophiae splendorem in luce constituam cupiunt.  but sought out by painful and due observation, the occult operations of several creatures, and finding out many marvellous qualities, in metals, minerals, stones, and plants, they communicated by writing what they collected by experience, to the benefit of present and future generations, and although many of them have miss the mark, not propounding right ends in their curious speculations, yet their practical proficiency may convince those of negligence, who will not contemplate the visible creatures. 
Praeclara saepe latent.   
The knowledge of the creation, makes it useful to●us, 
In Aegypto omnes esse medicos, accessit huc ciborum abstinentia, succorum herbarumque non incuriosa cognitio.  in the species of its natural and artificial influence, as herbs collected and fitly compounded, make precious Physic to evacuate ill humours, the paths we walk in presenting us with plenty of wholesome plants for our cure and comfort, in which are wrapped up such sovereign antidotes, and profitable preservatives as our bodies are in need of, and therefore we should learn in a rational way, 
Vbi desinit Philosophus, ibi incipit Medicus.  to know both their virtues and noxious qualities, that we may prudently provide fit supplies, and gather them in season that nothing be lost.  
It is not in our power or purpose to insist, 
Cur terra producit fructos suos, nisi ut alimenta hominibus supperant, hominem ergo non posuit. Deus in terra, ut sit tanquam in theatro otiosus operum suorum spectator: sed ut in ejus obsequium homines adducant.  either on the names or nature of the creatures, which are so numerous and various in quality, as our life is too short for a work of that length, our intentional aim being only to excite, both ourselves and others, by a view of some creatures, to consider them all as emblems of his excellency, whose bounty confers them to relieve our necessity, for though there be many whose venomous natures render them odious, in our ordinary esteem, yet they carry with them a present remedy, against the poison of their stings and teeth, neither is there any in all the Universe, from the greatest to the least but is some way profitable, either by removing things hurtful from us, or by bringing in good to supply several wants.  
The Silkworm doth furnish us with those materials, 

Quotidie videmus Deum pro immensa sua indulgentia plus largiri hominibus quam postulat corum necessitas non tantum quo reficiant vires sed quo etiam corda sua exhilerant, Cal.  
Hiaci●thus quem ab Appoll●ne in storem con●e●sum Poetae fabulantur, prudentiae, ac sapientiae, symbolum est, johan. Pi●rii vol. lib. 2. cap. 31.   which serve abundantly for use and ornament, the Indian Nut hath several properties, to  us, feed us, and quench our thirst, the little Emmet is instrumentally useful for food to some creatures and for Physic to others, her eyes being a banquet to the delicate Partridge but ill used a purgative of violent operation: So many creatures which have only vegation, for a little moment and then quickly perish, have a double use in affording us refreshment, and in giving a memento of our mortal condition, but we have no need of Egyptian hieroglyphics, to inform our judgements in such necessary, knowledge, though they may be sometimes of laudable use, and significant to those who want better instruction, in them there is truly many things observable, yet little that makes for our present purpose, 

Confusum est quicquid in pulverem sectum est.  
In rerum natura quae spectissima florent, celerrimè marcescunt, veluti rosae, lilia, violae, cum alia durent, & in hominum vita quae florentissima sunt, citissimè vertūturin diversum.  
Non decidunt folia Myrto perpetua fronde pubenti, Plinius.  
Contra serpentem & scorpionem ictus tripolia valere.  
Longè convenientius divinae literae per Bovem eos intelligunt, qui justitiae jugum trahunt, & frugalibus operibus laborem suum intendunt: Bovillo capite, labores sive res fortiter gestas, ostentantibus.  
Ante alia autem tam ovis quam agnus hierogliphicum est innocentiae, Hinc illud apud Cyprianum sapientissimè scriptum, meminisse debemus, ut innocentia Christi ana ovibus aequetur: Saepe summa ingenia in occulto latent, laborantem Deus adjuvat, Doctor Bright.  
Vias peculiares scrutantur qui industrio sunt ingenio, inertis ergo est nescire quod liceat sibi, Epich.   their learning leading them in another way, superstitiously to adore even the basest creatures.  
Neither shall we treat of those oecult qualities; mentioned by them that writ of that subject, which are either in beasts, plants, metals or minerals, because we dare not aver them for truth, Yet do we not any way disparage those Authors, or question the verity of what they affirm, but rather take such testimonies as our daily experience, affords us for probation of what we intent: Divine providence ordaining for our comfort, that we are not infested with those cruel creatures, as Tigers, Bears, Wolves or Panthers, which are very frequent in other Climates, neither doth our land bring forth Lions or Elephants, but as they are brought us from other Countries, but instead of these we abound with many more useful and profitable to supply our necessity, of which for a taste I only name two, as serving to relieve us with several benefits, The laborious Ox first treadeth out the corn which fits us with provision both for hunger and thirst, and after he hath spent and exhausted his strength, goes then to the stall and the shambles for our use, so the sheep an emblem of harmless innocence, both feeds us with its milk and clothes us with its wool, and as I designed by divine bounty to be amply beneficial to our necessitous condition, it satisfies us with its flesh which is never unseasonable, but is always both fit and convenient nourishment.  
But aiming at brevity in my weak meditations, I omit the mentioning of many creatures, though I reverence their memories who have positively concluded, that our enjoyments therein are abundantly various, and one whose learning hath rendered him eminent, and his zeal and piety worthy all honour, maintains in a Tractate the able sufficiency, of English drugs, for cure of all diseases, for which cause it is requisite by rational observation, to acquire some experience of their nature and virtues, sigh the very bruits by infused instinct, can relieve themselves with them in their frequent necessity, and therefore man who enjoyed by creation, such an ample excellency of universal knowledge, should labour by industry, to reassume a moiety of his pristine intelligence concerning the creatures, 

Multasque haec herba curatione similes vires habet, ut de illa tradunt Medici, Iris halitus pravum odorem corrigit, gratamque & suavem reddit spiritum: & venena repellit, johan. Pierii. in Hierog.  
Nolite contemnere peccata quia minima, sed tim te quia plura timenda ruina multitudinis, etsi non magnitudinis: nun bestrae minutae, si multae necant, guttae pluvi● flum●●a implent, & domos delicient, Aug.  
Arcanum demens detegit aebrietas, & pudor & probitas & motus omnis abest.  
Hoc unum miser peccatum omnes miseros fecit.   not ignorantly shutting the eyes of his intellect, nor sordidly stumbling in supine remissness, but so willingly awaking, that he read in these characters, this profitable lesson that nothing be lost.  
And as the creatures are lost by ignorance, so especially by intemperance which wastes and consumes them, depriving us not only of their present comfort, but cutting the cable of our health and safety, for by this loss and abuse of the creatures, diseases and disasters like floods break in upon us, ruining our souls, our bodies, and estates, in the devouring gulf of inevitable destruction.  
But the miserable loss which most speaks our folly, is gluttony and drunkenness, with their ushers and atendants, metamorphosing men like enchanting Circe's, into swine the most sordid of all bruit creatures, yea basely bereaving them of their rational faculty, and rendering them contemptible to the vilest objects, opening the sluices to let in a deluge, even to drown the soul in deep abominations, For when men become vassals to this horrid vice, they are totally devested of all real excellency, and are stripped and wounded by that cursed thief, the destroying Abaddon of the bottomless pit, he hardens their hearts like the nether millstone, and sears their consciences in a reprobate condition, leading them blindfold till they suddenly precipitate, into the hellish whirlpool of final impenitency.  
Our riotous intemperance is one crying sin, 
Timemus in futuro ut homines famelica potius gemitabant, quàm saturi laetare, si Deus propter hominum peccata, manum suum restringit, sponte enim ad nos assiduè flueret Dei liberalitas, nisi eam vitiorum nostrorum obstacula arcerent.  which calleth for vengeance in the ears of the lord, superfluous excess like a raging torrent, overflowing the banks of all modest sobriety, and indeed a plethory of peace and plenty, had introduced so deep a distemper, as caused the Lord in his care of our safety, to launch our tumour with a piercing sword, which heavy judgement hath lain upon us by a civil War in our unnatural divisions, turning our fruitful land into barrenness, for the wickedness of us that inhabit therein, For men have been drunk with the blood of the earth, and lately the earth hath been drunk with men's blood, yet this hath not awaked them from their sottish ebriety, but still they will lose and abuse the creatures, yea though further calamities be daily threatened to be thundered down from the seat of supreme justice, 
Poenitentia non tam in abstinentia ciborum quam in mortificatio ne viti●rum consistit, Hierom.  who takes it to heart by an humble sense of sin, or smites his breast saying, what have I done?  
Is not this the day wherein the Lord of Hosts, calls us by our miseries to weeping and mourning, to fasting, abstinence, and humiliation, in the sorrowful sense of our sinful aberra●ions, yet lo instead of repentance, contention and deep dejection for our multiplied iniquities, there is joy and gladness, mirth and joviality, eating and drinking to riot and intemperance, this frugal precept or annexed reason, hath found no place in the minds or lives of men, who desperately take up the Epicures conclusion, 
Esay 22.13.  Let us eat and drink for to morrow we shall die.  

Lachrymae sunt testes naturae, non indices diffidentiae, metus naturae est sed cura pietatis ex gratia est, Ambros.  How have we lost those happy opportunities of humbling our souls in our solemn fasting days, when penitential sermons and sad relations did cause our ears to affect our intellect? but alas now the rod is but lifted from our backs, and we have little cause to expect a long cessation, we return to our intemperance abusing the creatures, and slighting Christ's precept that nothing be lost.  
Intemperance is a vice which contracts a detriment, upon all estates and conditions of men, who lose the creatures by inverting their order, 

Quid genus aut virtus aut optima pro ficit illi, qui intemperantia accumulat sibi dolores.  
Noxiae mille modis.   and bringing them into the bondage of vanity, God's glory is obscured by wasting his benefits, and man's comfort abridged, doth mental and bodily, yea the Church and Commonweal, are both sadly sensible, of the grievous guilt of this loud-crying sin, while some are devouring the fat of the land, and others are perishing in pining indigence, some clothed like Dives, in silk and purple, 
Nemo ex istis quos purpuratos vides ex hoc ipso foelix est, non magis quàm ex illis quibus sceptrum & Chlamydem in fabula assignant.  while others are exposed to cold and nakedness, elated with pride some revel in riot, whilst others sink in dejected calamity, abuse and excess bringing murmuring confusion, and turbulent distractions upon all estates, and no marvel if miseries so much break in upon us, and make an inundation to absorpe our tranquillity, when impudent intemperance affronts even the Angel that stands with a brand: shed sword in his hand, for the Lord who hath smitten us with War and Pestilence, now threatens us with Famine the sorest of his rods, the heavens contesting by a confluence of tears, to check our intemperate abuse of the creatures.  
How hath our food our apparel and the rest, 
Difficile est i●● impossibile, ut praesentibus quis feratur bonis, & futuris, ut hic ventrem & illic mentem impleat.  been pervetted from their pure and pristine ordination, and abused as weapons to fight against the Lord, whose incensed fury flames out in fiery judgements, he gave us food for our relief and succour, in our natural necessities of hunger and thirst, and clothes to shelter us from heat and cold, as a modest vail both to shadow and shroud us, 

Omnia terrena nec meliores servi, nec Domini deteriores.  
Hoc me o Deus docuisti, ut quemadmodum medicamenta sic alimenta sumptutus accedam.  
Quomodo dicit se credere in Christum, qui non facit quod Christus facere praecepit.  
Nihil equius est quam Deo consecrare nostra omnia.   but we have abused them to riotous excess, even to pride, profaneness, lasciviousness and folly, while taking occasion of licentious liberty, we have made ourselves the servants of corruption, From whence we may conclude to our shame and sorrow, that we are deeply guilty of the l●sse of the creature, being not only deficient in contemplative Theory, but also in the practice of sober temperance, for we have not considered how all was forfeited, and at what price bought in again unto us, which rightly remembered would duly direct us, in this pious maxim that nothing be lost.  
Thirdly, the creatures are lost by ingratitude, to our best Benefactor, who confers all upon us, requiring only his royal tribute, even the homage of humble and real gratefulness, not only in verbal or oral expressions, which present him with a formal external compliment, 
Quaecunquae in usum nostrum destinavit Deus tanquam immensae ejus bonita tis & paterni in nos amoris symbola, ad eum celebrandū nos invitant-  but in soul sincerity and mental integrity, proceeding from a principle of internal dejection, for poverty of spirit in a sense of our indigence will make us lie low confessing our indignity, and saying with Mephibosheth to his bountiful Sovereign, What is thy servant to enjoy such favour? he counted himself a dead dog in comparison of many not meeting with such high preferment, and so may we also esteem our condition, in our vast distance from the highest Majesty.  
The Lord expostulateth with ingrateful Israel, 
Hosea 2.8. Sponte enim ad nos assiduè flueret Dei liberalitas.  concerning the creatures conferred upon them, the corn, the wine, the oil and the flax, their gold and their silver, which he multiplied in mercy, yet lo what use they make of these favours, 
Hosea 2.12.  which should have obliged them to divine bounty, even to ascribe unto Idols that honour and acknowledgement which they should have rendered to the Lord alone, 
ostend mihi Domine quantum debeo te laudare.  so many of us who have deeply drunk in the precious dew of his daily benefits, have returned rebellion instead of gratefulness, and by slighting his favours have rendered them lost.  
Our degenerate unthankfulness both for positive mercies, and private blessings proclaims our unworthiness, the Lord hath in both enlarged his bounty, 

Dum omnibus coeli & terrae opibus fruimur, in celebranda Dei bonitatis oportet esse exerce●ur.  
Sit igitur haec continua piorum meditatio quum praemuntur variis aetumnis, quum fame, aut nuditate, aut morbis laborant: quum injuriis vexantur & angustiis constricti tenentur quum videntur singulis momentis propemodum à morte absorbendi, hanc este sationem quae suo tempore fructum proferet, Calvin. in joh.   but we have for neither expressed due gratitude, His gracious goodness is like himself infinite, even a boundless Ocean without brink or bottom, but our dull stupidity is not capable of rendering, the debt which we own him by a humble retribution, which is the cause that instead of gratefulness, we often grudge at our present condition, repining and murmuring at those several taxations imposed by the State for public necessity.  
Let us now consider the condition of our brethren, whose insupportable pressures have so far exceeded ours, that there is no comparison berween our little taste, and their deep draught of the cup of calamity, we are sadly sensible of pecuniary payments, which pair away the excressence of our former superfluities, but they are still pinched with most smarting penury, of hunger and thirst, of cold and nakedness, the world at this day being in a combustion, and wars making waste by a cruel consumption, those horrid barbarismes in Germany and Ireland, not putting a Catastrophe to such tragical relations, witness the woeful and heavy tidings we have lately heard, of their sorrowful sufferings, and the Wars in the Northern and Western parts, where by sad devastation the creatures are lost.  
How shall we ever return a moiety, of that thanks and praise which we own to the Lord, who hath set his salvation even for walls and bulwarks, hedging us about with his Almighty protection? 
Esay 26.1.  How should we praise him for our preservation, from the piercing sword which hath shed so much blood, 
Praesertim nobis testis est nunquam cessare Dei beneficia, in quibus Pater nobis apparet.  and for the enjoyment of our quiet habitations? when others are exposed to affrighting exile, we have rested in peace and risen in safety, when terror and astonishment hath surprised such sufferers, the destroying Angel being charged to spare us, and to pass by our houses in these days of visitation, how should we praise him for the fruits of the earth now gathered in for our necessary sustenance, who have justly deserved to be deprived of those benefits, having forfeited the creatures by our former ingratitude, For we have oppressed Gods incomparable patience, 

Petinde enim Pater familias cibum & potum filiis & domesticis suis distribuit, ita hoc juris habet Deus ut singulos tractet prout visum est, sive autem prosperis exhilarat, sive adversis humiliate.  
Beneficiorum memoriam, nullo pacto senescere sinamus, nihil tam inhumanum vel tam immane, quam ingratitudo: Gratitudo enim mater est omnium virtutum reliquarum: Equidem nihil tam proprium hominis esse, quàm non modo beneficio, sed etiam benevolentiae significatione alligari, Cicero in Orat.   by many ways abusing the choicest of his blessings, and setting up Idols in our own evil hearts, to detract from the honour that is due unto his name, and in making ourselves the end we have aimed at, have ingratefully forgotten even the Lord our maker, sacrilegiously robbing him of his sacred prerogative, by sacrificing to the net of our own inventions, For he will not give his glory to another, nor permit the creature to share in his praise, but is jealous of his honour which admits no corrival, to be shrined or adored in our intimate affections.  
We live at his finding being dependent on him, for all our present and future felicity, and therefore should sing our Hosanna on earth, as hereafter Hallelujah in the heavenly Jerusalem, thus all the comforts conveyed by the creature, as a conduit unto us for continued refreshment, should run by gratefulness as streams into the Ocean, from whence they have flowed in abundance unto us.  
When Plato his scholars presented him with gifts, as the ample expressions of their real gratitude, poor Eschines confreshing his indigent condition bestowed himself as a gift on his Master, which ingenuous Plato so highly valued, that he annexed a promise to his cordial acceptance, that his endeavour should be to enrich him with virtue, and so render him more capable of desired felicity.  
So our highest gratitude is to give up ourselves, in all holy service to our heavenly Master, in whose sacred Academy we have been instructed, in the saving principles of celestial wisdom, 

Laus tua Domine incomprehensibilis est, cord non comprehenditur, ore non mensuratur, etc. Aug. Sol.  
Hoc divinitatis proprium est, quod sibi vendicat quemadmodum etiam Apostolus, Heb. 1.3. dicit cum omnia potenti suo nutu sustinere.   Let therefore our souls as a living sacrifice be devoted and consecrate unto him alone, who gave a being even when we were not, infusing into us an immortal spirit, and when we had defaced his glorious Image and razed out the Character of original righteousness, he left us not to perish in that woeful condition, but sent his dear Son to redeem and save us, The very pillars of the world were dissolved by sin, yet this mighty Atlas doth support and sustain them, bearing up the creatures by the word of his power, which else would soon sink into ruin and confusion.  
Had we been redeemed from some temporal bondage as once the Israelites from the iron Furnace, even this might oblige us to celebrate the memory of such a mercy in our thankful remembrance, 
T●●ss 1.10.  but Jesus delivereth us from the wrath to come, even those endless, unutterable and inconceiveable horrors, 
Si homo non vicissic mimicum hominis non iustè victus esset inimicus, ergo qui extiteritagnus in passione factus est lo in resurrectione.  that guilty souls not washed in his blood, must suffer in hell unto all eternity, Yea he hath restored our right in the creatures, and given us a propriety in their peaceful possession, that they ministering supply to our several necessities, our senses may knock at the door of our intellect, in brief our interest both in heaven and earth, is all comprised in his meritorious sacrifice, and therefore gratitude engraven in our hearts, should be read in this lesson that notbing be lost.  

Norma iustitiae divinae, est Dei voluntas, quia enim vult ideo est iustum, non quia iustum ideo vult,  The second propounded general is time, a Talon which our Master betrusts us to trade with, & therefore we should not remissly lose it, but wisely employ it in fit negotiations, not wasting it in idleness, curiosity, or anxiety, the moths and cankers which consume our time, but piously redeeming it by the continued practice, of such holy duties as adorn our profession, 
Esay 1.16, 17.  first ceasing from evil as the Prophet exhorteth, 
O tempus rerum omnium preciossi●um!  then learning to do well to witness our sincerity, sigh habitual virtues will operate by action, and take hold of occasion that time be not lost.  
Idleness exhausteth this invaluable treasure, and irrecoverably wastes it in a way of omission, for although in sin there be nothing positive, yet idleness especially is a mere privation, being an anonymy, ataxy, and inconformity, to the perfect purity of God's righteous Law, 
Multa quae concupiscentiae flammam incondunt. 2 Sam. 11.2.  yea the pregant mother and nurse of all vices, conceiving and bringing them unto maturity, for it hath been observed in divine History that some eminently famous have been caught in this snare, the bait of concupiscence covering the hook, of that guilt and infamy produced by idleness.  

Inter caetera mala illud pessimum est, quod vitia ipsa mutamus, & ad otium diversa via mittitur, Sen. de vita beata.  Themistocles was wont by a witty allusion to resemble idleness to an open Sepulchre, sending out continually a contagious air, to the danger of all infected by it, who not only bury themselves in this grave, absorbed and swallowed up in sensual pollutions, but contaminate others with their poisonous breath, and render them obnoxious both to guilt, and punishment, and therefore the light of nature detects it as loathsome and odious to ingenious persons, 
Venenata arbor rem è qua mel pessimum gignitur.  and only embraced by effeminate sluggards, the professed enemies unto worth and wisdom, for which cause Cleanthes though poor and obscure, was accounted by the vetruous more happy in his industry, then idle Domitian the luxurious Emperor who spent his time in catching of flies.  
Idleness that devourer of our precious time, like a breach in the wall lets in thiefs to destroy us, 
Omnia morte finiuntur, & in inferne non sit poenitentia, nec aliquis ad virtutes recursus, ergo dum in ipso saeculo, es, age, nequid pereat tempus.  being a common road or randevouze of vices, which easily finds passage where this paves their way, for indeed the deficiency or want of good, is the real habit and presence of evil, which were it believed would deject and humble us, that have hitherto not viewed it in the notion of sin, yet so hateful was it even to ethnic spirits, who had no more but the twilight of nature, that Cynical Diogenes would role his tub, to avoid the censure of simple idleness: for it is not only a personal disaster, 
Sicut amor veritatis sacram solitudinem requirat, ita charitatis necessitas, rectum negotium.  defaming the subject in whom it resides, but of pernicious consequence to public concernments, which suffer a prejudice when time is thus lost.  
Time is offered as a precious benefit, in the present use and enjoyment of it, and therefore idleness which insensibly consumes it, is dangerous yea deadly in respect of its event, 
Haud ignara mali miseris succurrere disco.  for as poison kills by its venomous quality, diffusing its contagion into every part, so idleness woundeth yea slayeth poor souls, when it robs and bereaves them of the benefit of time, which should fasten upon us the Apostles precept, 
Col. 4 5.  who bids us walk wisely redeeming the time, it being an abridgement of those documents of virtue, which adorn the conversation of most cautious Christians.  
A curious wit conceiving a contest, twixt industrious Euphia and slothful Argia, 
Armat spina rosas, molla tegunt apes.  brings the first as an actor in the Scene of well spent time, the other as a factor, which trade's in sloth and ease, now as virtue and valour give the prize to Euphia, for her pious, painful and profitable labours, 
Voluptatem fuge, quae in posterum dolorem parit.  so the merit of infamy, and obloquy of folly, is the sordid encomium of slumbering Argia.  
The present time should be valued most precious, respecting both our spiritual and temporal necessities, sigh none can call back the day that is past, nor be sure of to morrow in respect of life's brevity, 
Vigilare, decet hominem, qui vult sua t●mpori consicere officia: nam qui dormiunt libenter, sine lucro, & cum malo quiescunt.  and therefore the Egyptians in their hierogliphical Tables, painted Time with a forelock but all bald behind, to show we should be ready to catch opportunity, and lay hold on time before it pass from us, for industry attends to grasp with advantage, the fruit which grows on the tree of time, which coming to maturity is delicious and savoury, to all but the sluggish who render it lost.  
Now as idleness wastes and consumes precious time, so curiosity crumbles, and trifles it to nothing, for some employments are so totally impertinent, 
Nam curiosus nemo est, qui non fit malevolus, Plaut.  as they leave no footsteps in the path of virtue, having neither precepts to regulate their way, nor promises annexed for their happy conclusion, of which fort no doubt were those curious Arts, the converts repent of, 
Act● 19.19.  when Christ was preached to them, for as soon as the scales of their sin and ignorance, began to fall off from the eyes of their mind, 

Qui utilia non qui multa novit is sapit.  
Vbi non quaeritur Dei veritas tota externa species nihil est, & certè ubi non lucet Sol justitiae, tenebrae animam obscurant.   they saw such practices were Diabolical, and altogether incompatible with Christian sincerity, It seems before they had highly valued the Theory and practice of such curious follies, when the price of their books amounted to a sum so large and ample in those antique times, Act. 19.19.  
No less is their madness who will try conclusions, to effect things unfensible both by Art and Nature, undervaluing the time wherein they make probation, 
Homo infoeliciter ad diversas vanitates à pueritia sua tractus est, ut in claro speculo videmus.  of reallizing forms presented to their fancy, others lay out themselves and their short inch of time, in projects and monopolies for private emolument, few of these minding their concluding period, nor remembering this maxim that nothing be lost.  


O mortales intemperatissimis agimur nisi jam maturè.  
Quod fieri nequeat pedes hominis in aqua obambulantes pingunt Aegyptii.   Some search to find the Philosopher's Stone, endeavouring by Alchemy to produce perfect gold, both losing the benefit of their borrowed time, and substracting by Arithmetic their all into nothing. Some study Palmistry, and some Physiognomy, others will calculate by Prognostication, losing by such practices the commendable exercise, of their wits and fortunes in more profitable employments: Some spend their studies in devising strange fashions, 
Chamaleon omnem imitatur colorem praeterquam album.  in sophisticating food and disguising of apparel, not considering how the Lord hath verified his threatening, in visiting these sins in this miserable Kingdom.  
The use or abuse of this talon of time, 
Serum est tunc vivere incipere, tum desinendum est.  is the hinge on which our estate is so turned, that our day of nature is styled a moment, on which is impending our future eternity, for though the most excellent improvement of time, be no meritory cause of our ensuing felicity, yet the laying of it out in such impertinent follies, may prove a black indictment to aggravate our judgement: yet curious spirits will turn every stone till they weary themselves in the way of vanity, 
Varietas delectat certitudo prodest.  like restless Sisyphus the emblem of their folly, whose doom is their destiny when time is thus lost.  
And as idleness eats and curiosity consumes, 
Gratum est hospitium, sed grave servitium curae.  like devouring Harpies our precious hours of time, so anxiety melts and diminisheth continually, our few and evil days which are swifter than a post, adding incessant, and unnecessary bitterness, to our sorrowful life by immoderate anxiety, which is only a care to fulfil those lusts, 
Humanum paucis vivit genus.  against which we should rather contest by endeavour; for what is the flesh but a darling foe, which yet we indulge with too much endearment, it is a prison to the soul, which it fetters and manacles with the heavy chain and clog of concupiscence, confining that high borne immortal essence in a slavery unbeseeming her pristine Nobility, and making her to drudge in the mill of anxiety, 
Innumer●● quidem sunt noxarum species quibus miserè oppressos, sub pedibus dejicitur anima.  to purvey provision for her insolent handmaid, thus Princes go on foot and servants are mounted while the flesh usurps dominion in depressing the Spirit, and robbing us by care of that sweet contentment, which our time might afford us if it were not thus lost.  
Our Saviour forbids all carking anxiety, 
Vitae nostrae sollicitudines, rationem ipsam obtenebrant.  as a pest producing all possible prejudice, the diseases and disasters in our mentull condition appearing in the symptoms of distracting diffidence, as what shall we eat, or what shall we drink, or wherewith shall we  us saith unrectified nature, which cannot direct us to lift up our eyes to the liberal hand of Celestial bounty, for which cause Christ sent us to the inferior creatures, even to view in them the effects of providence, 
Matth. 6.26.  sigh God feedeth the ravens and clotheth the lilies, maintaining as the sensitive so the vegetative creatures, and will he not much more provide for his people, who have interest in his love, which is firm and , by making a gracious supply of our wants, 

Multi sunt qui vag● mentis errore, coelum & terram circuire, malant quam Deum se offerentem aspicere.  
Nulla magis re enim cruciatur homo, quàm rerum mundanarum cura.   as his sacred wisdom seethe most convenient, for though care cannot add a cubite to our stature, nor a mite to our state in the present or future, yet the gain of godliness is profitable to all things and confers contentation in every condition: O might we then cast our care on him who careth for us in our deepest dejections, avoiding, dividing and distracting anxiety, which devoureth our time and renders it lost.  
Three sorts of worldlings are miserably macerated, with the mental malady of this anxious distemper, the covetous, ambitious, 
Angustus est anim●s quem terrena delectant.  and voluptuous sort of men, who have nothing to feed on but the empty creature, and therefore no marvel their insatiable appetite is never filled with terrene enjoyments, sigh the soul's circumference is too large in its excellence, to be circumscribed in such poor dimensions.  


Iosh 7.21. Poma Gommorhaea pulchra quidem sunt, sed cum franguntur in vagum pulverem fatiscunt. 2 Kings 5.21, 23.  
Quis dives, qui nil cupiat, quis pauper avarus?  
Hyaena vocem imitatur humanam, & nomen alicujus ●discit, quem evocatum lacerate.  
Quidam obsequio blandiuntur in perniciem trahant.  
Lupus animal est cani simile, nunc amico, nunc inimico, johan. Pi●rii Hiero. collect. lib. 1.   Thus covetous anxiety corrupted Achan, and made him greedy of the wedge of gold, but discovered not the direful event, to deter him from the sin of sacrilege which proved his ruin, so Gehazie hastened after noble Naaman, who freely gave him even more than he asked, but little was he ware of the spreading leprosy, wrapped up in the bribe he so cunningly gained.  
Covetous anxiety consumes the precious time, by shrining up an idol in man's intimate affections, and making it like Michah an Ephod and Teraphim, that he may solemnly sacrifice to his golden god, this makes him also like a cruel Cannibal, devouring living men in his quest of greedy gain, when spreading his net to surprise the needy, he makes all a prey which he gets into his fangs, yea such a proficient is the covetous worldling, that he becomes a graduate in the school of Mammon, and falls from grinding the faces of the poor, to eat up himself by devouring anxiety, starving like Midas in heaps of wealth, because his desire is enlarged like hell, which puts him to the torture of wretched Tantalus, who sees but tastes not what should refresh him, Thus cruel to his soul, his body and his fame, he posts apace to the pit of perdition, 
Stultus est qui cortis relictis, sectatur incerta, semper avarus eget.  anxious perplexity involving him about, yea consuming his time and proclaiming it lost.  
So the ambitious person is anxious in aspiring, to that height of eminency he propounds as his end, 

Ad summum quicquid venit, ad exitium prope est.  
O fluxus mortalitatis, quam tenue momentum est inter omnia & nihil. 1 Pet. 5 5.  
Foeliciciter sapitis, qui al●eno periculo sapit. Luke 1.52.  
Par●us cinis modo est, qui magnus ignis fuit.  
Multum turbare non est multum agere.  
Spes nostrae plurimum evanescunt, & minima quaque de causa homines plerumque exanimantur.  
Eadem res & utilis & perniciosa fit prout ea uteris.  
Quid agis miser perire vis, horula una imò vel unica part● horulae, libidinem patras quod aeternum doleas.  
En perditissime inter jocos & ludos perdidisti regnum, 〈◊〉 stultissime pro ca●●●s voluptatulâ immensas vendidisti voluptates: en impur●●●me ut dleectatiunculas pauxillo tempo●●s retineres perdidisti omnia.  
Hic vitae innoxiae fructus est gratiam etiam apud extrareos, habere. Hosea 7.8.   and swelling with the poison of popular breath, he cracks like thunder to the amazement of mortals, such was the condition of aspiring Absolom, ambitious Haman, and haughty Antiochus, who fell like Lucifer from their height of glory, down into the Abyss of inexplicable misery, for the Word doth witness God resists the proud, but gives grace to the humble, who enjoy his favour; He putteth down the mighty from their seats of dignity, and exalteth the meek unto supreme honour, which if mwn did consider, it would bridle their ambition, as Minerva kerbed her winged Pegasus, and not suffer them with Phaeton, in their insolent career, to set all in combustion in this lower Region, and indeed it is not easy to enumerate the evils, that ambition produceth in these sorrowful times, sigh the anxious pursuit of an airy eminence, hath miserably managed our multiplied divisions, which should cause us now in a due regard, both of our personal and public safety, to decline all the by paths of ambitious anxiety, in which precious time is so sinfully lost.  
So the voluptuous Epicure whose licentions principles, prohibits all labour as a professed prejudice, yet entertains anxiety to be a purveyor, or rather a pander to impudent incontinence, for not content with paternal provision, he rangeth with the prodigal in extravagant pastures, and supposing a banquet of exorbitant pleasures, he feeds like a swine on sordid sensual draff, yet he finds no satisfaction to his poor deluded soul, in the anxious pursuit of all these empty husks, but like Sardanapalus writes his own Epitaph as a lasting monument of his luxurious infamy: for having devested his soul of right reason, his body of health, and his state of fit subsistence, he leaves little behind him to solemnize his funerals, save a rotten memorial which renders him lost.  
Our precious time must be prudently redeemed, not only in the negative by ceasing from evil, but also in the positive or affirmative part, which is doing good in truth and sincerity, so shall we transcend those seeming Sedentaries, which are like a cake on the hearth not turned, being at the best but dough baked Christians, whose Religion relies on a private praise, 
Ille sapit medium qui bene utrumque tenet.  for though ceasing from evil be an initial premised, prohibiting those sins which consume precious time, yet the perfect progress of all pious actions, are as prevalent preservatives that time be not lost.  
The Preacher presents us with a various catalogue, of many generals produced by time, 
Eccles. 3.1, 2.  from some of which no sex are exempted, as a time to be born, and a time to die, but to plant or pluck up to kill or to heal, 
Vana ergo sunt gaudia saeculi quae quasi manentia blandiuntur, sed amatores suos citò transeundo decipiunt.  to break down or to build, are not common to all, but as branches growing on this fruitful tree, they are opportunely gathered to suit with our occasions, our renting and sewing, our getting and losing, our war and our peace have their period prefixed: all things being beautiful, in their season by that lustre, which wisdoms rays reflect on our actions: 
Bona conscientia est laetitia interna.  for which cause the corollary or concluding application, drawn for our use from the former premises, is summed into a Breviary comprised in two duties, that a man rejoice and do good in his life, Eccles. 3.12.  

jubilun dicitur quando ineffabile gaudium ment concipitur, quod ne abscondi possit, nec sermonibus aperiri, Greg.  Joy is a beam of that sacred Son of righteousness, whose divine influence inspires true comfort, and therefore a stranger from the life of God, hath no claim or interest to joy in believing, the faithful only have internal principles, of peace and joy to revive and to cheer them, unto all the duties of piety and charity, wherein they rejoice to do good in their life, 
Est gaudium quod non datur impiis sed iis solum qui te gratis colunt, Aug. in Con.  and in this appears the apparent antipathy that is between the godly and the wicked, their actions running in an opposite current, and their conclusions as distant as Heaven and Hell, for the wicked cannot sleep unless they have done evil which is unto them as a choice repast, but the righteous are impatient of delay in good duties, 
Validior est enim vox operis quam oris  esteemit their joy to do the will of God, This is indeed an improvement of time, being the errand we are sent of in our present pilgrimage, and should be attended as the important business, and work of the day, that time be not lost.  
There is a time of doing and a time of suffering, to be duly regarded, 
Multa facere multas molestias continet.  and considered of us, some actions requiring our present performance, some causes calling for our passive obedience, but having in our way found occasion to insist, upon such duties in gathering up of precepts, I refer the Reader to that part of the Treatise, and only instance in these few particulars.  
Thus to vindicate truth when detained in unrighteousness or imprisoned by error is a redeeming of time, 
Tanta ab Augustino illo dictata & edita sunt, tantaque in Ecclesia disputata, adversus diversos haereticos conscripta, ex Canoniciis libris exposita, & ea omnia vix quisquam studiosorum nosse & perlegere posset, Possid. in vita Aug.  if by open confession, and undaunted resolution, we stand up to maintain it, both with tongue and pen, which was the work of those famous Worthies the godly Fathers in contesting with Heretics, whose divine dexterity in defending the truth is admirable and imitable to succeeding generations.  
So resisting unto blood in Christ's cause and quarrel, was grasped of many Martyrs embracing opportunity, who accounted it their glory by innocent suffering, to pass to the palace of heavenly felicity, these vindicated truth and redeemed time, improving and augmenting their betrusted treasure, and are entered already through the straight and narrow gate, into the immortal inheritance which they looked and longed for.  
In brief the pious and prudential practice of all religious and moral actions, 
Convenientibus laboribus vendunt nobis omnia bona divi, quâ nil est melius nec utilius. mortalibus, Euripid,  are a profitable employment of our precious t●me, whereby it is redeemed from loss and detriment, and therefore sedulity and constant diligence is of great necessity while our day continueth, because the night cometh when no man can work, which should always excite us that time be not lost.  
And as we must be careful that neither the creatures, nor time be lost for lack of fit improvement, so in the next place our regard must be expressed, that our gifts become subservient to our Lord and Master, for we consider those endowments spiritual and temporal, conferred upon us by divine bounty, as betrusted talents wherewith we must negotiate in the affairs of his Kingdom that nothing be lost.  
Spiritual endowments are radical graces, 

Tantum scimus quantum immemoria tenemus. Gal. 5.22, 23.  
Grande profundum est homo, evius ca●illos tu Domine numeratos habes, & tamen capilli eius magis numirabiles sunt quàm affectus & motus cordis, Aug.   seated in the soul as their proper subject, as faith, love, patience, humility, and many like virtues called fruits of the spirit, of which should I treat in taking any of them as a Theme propounded to my serious Meditations, I should but even light a candle to the Sun, and expressing my weakness illustrate others worth. For the Lord hath abundantly extended his favour, in stirring up the spirits of his many zealous servants, by their learned labours to limb out the beauty, and express the effigies of those sacred excellencies.  
Wherefore I proceed not to any definition, or acquaint description of those divine qualifications, but intentionally aim to show that we are responsible for all our endowments both of grace and nature, not that any simply shall become an accountant, for the happy fruition of such transcending treasures, but for the use and improvement of them, which shall clearly manifest their true proprietaries, for where the sincerity and truth of these graces, are infused by the spirit into the soul of man, 
Nunquam enim in eodem statu manent, sed saepe obumbrari pollunt.  they cannot totally or finally perish, though their acts and operations be not always apparent.  
It must then be received and retained as a principle, that spiritual endowments are of two sorts, either saving graces in their real verity, 
Ambigua splendens nos fallit imagine forma, & veri specie nos l●dit opinio falsa.  or common gifts in their reputed excellency, sigh both of these proceed from the spirit, being given to edify the Church of Christ, and although they be various in their divers operations, yet are they concurrent as effects of one cause, 
Inanis est sermo docentis, nisi intus sit qu● docet.  the former to build up ourselves in the faith, and saving knowledge of our Lord and Saviour, the latter for the use and instruction of others, who are to be united to the mystical body.  
Now because there be shadows and pictures of graces, which much resemble their real habits, we should daily be trying the truth of our endowments, 
Officium est fidei v●ritati Dei subscribere quoties & quicquid & quocunque modo loquitur.  that we be not cheated with counterfeit pearls, for there may be such an eminence of common gifts, where saving grace is not truly radicated, as may possibly deceive both ourselves and others, with the mere dead shadow and image of faith.  

Obumbrari potest gratia quia non est Deus, extingui non potest quia est à Deo, divinae voluntatis do num est, non humanae ●●agilitatis meritum.  Again we may pass an uncomfortable censure, upon ourselves in desertions or afflictions, as if we were bereft of those spiritual endowments, and totally devested of all saving grace, which misery befalls us when Satan's malice and our own incredulity conspire to betray us, assailing and battering the fort of our faith, by falsely affirming that our graces are lost.  
It will therefore be useful in the hour of tentation, to know that our graces be right and real, our faith being built on no sandy foundation, but fixed on the rock whose strength is our confidence, and because we know there will come a time, wherein our gifts must abide a trial, let us prove and examine the truth of them all, 

Nunquam desperate Satan perditionem n●stram nos de salute nostrâ saepiùs desperamus, Chrysost. in hom. 34. in Matth.  
Non credit in Deum qui non in eo solo collocat totius foeli citatis suae fiduciam. Zach. 28.1. jer. 17.9. james 1.5.  
Si sola est fides qui purificat hominum corda, restitutionem Dei imaginis in nobis per Christum declarat.   by that rule of life the light of God's word, for this is that pure and transparent glass, which shows us the spots and defects of our endowments, even the weakness of our faith, the scantness of our love, the coldness of our zeal, and poorness of our patience, and as it manifests the blots and blemishes, which obscure the beauty of our brightest graces, so it shows us the pure aed most precious fountain, which stands open to purge away sin and uncleanness: and sigh it is impossible that natural sagacity should fathom the depth of our deceitful hearts, the Word directs us to ask wisdom of God, to discover our unsoundness and spiritual deficiency, that driven from the props of all carnal confidence, in the seeming excellency of our best endowments, we may lay all our weight by a holy dependence, on Jesus Christ our all-sufficient Saviour, for it is not the merit or worth of our faith, which justifies our persons in Gods sacred presence, but the object apprehended, even the Lord our righteousness, who renders us lovely which else had been lost.  
This innocent pure and immaculate Lamb, hath sacrificed himself the price of our redemption and discharged the debt wherein we stood obliged, 
Fides impetrat gratiam qua lex impletur.  to answer the exactness of inflexible justice, freeing us thereby from those infernal sorrows, which guilty souls must eternally suffer, and giving us the earnest of an immortal inheritance, reserved for ever in the heavens for us, 
1 Pet. 1.4.  and because that nothing unclean or polluted shall enter the gates of that celestial City, 
Revel. 22.27.  we are washed and purified in his precious blood, from all our original and actual defilements, 
1 john 1.7.  yea invested by him with the garments of salvation and robe of righteousness which covers our deformity, 
Esay 61.10.  not from the eye of God's sacred omniscience, but from the stroke of his revenging justice, 
Fides odor gratiae gustus indulgentiae, reconciliationis jucunditas, & serenatae conscientiae suavitas,  so we see that faith is the root which gives sap to the several branches of our other endowments, by fetching from Christ the fountain of grace, such continual supplies that they cannot be lost.  
If then we desire to enjoy the comfort of lasting graces which may ever flourish, 
1 Pet. 1.23.  they must be the offspring of that immortal seed, which endures for ever and parallels eternity, and therefore believes who possess by precious faith, those durable riches which cannot be exhausted, are especially called as a peculiar people, to be forward and zealous in all good works, 
〈◊〉 2 14. 1 Cor 13.8. Laudo fructum bo●● operis sed in fide agnosco radicem. 1 Cor. 13.1, 2.3.  for prophesying may fail, and tongues may cease, yea knowledge may vanish, and common gifts perish, but grace is permanent when produced from faith, being acted by love, and attended with humility.  
That love acts our graces when they be sincere, most plainly appears from the Apostle his conclusion, who deciphered the vanity of such empty endowments, as are not acted by real charity: for this pregnant grace like the tree of life, hath always fruit which is fresh and flourishing, no heat of persecution, 
Amor quae desinere potuit nunquam vera fuit.  nor drought of affliction, can cause it to whither, to die or decay, witness its continued and constant operations, in a special influence on all our duties, the love of God attracting like the Loadstone, 
Nihil nobis praestantibus à Deo possedari, quam spirituo gratiam imo sin haec nihili reliqua omnia esse.  ourselves and our love unto him again, for it acts out faith, confirms our hope, perfects our patience, and regulates our zeal, animating and quickening those graces in the soul, as if love were even the soul of our graces, for as in the motion of some curious engine, one wheel artificially moves all the rest, so are our endowments in their divers operations, so acted by love that they cannot be lost.  

1 Cor. 13.4, 1.  Three ample eminencies are ascribed to charity by the Apostle Paul in his sacred Encominm, for first he extols it in a negative excellency, 
O amor praeceps, amor flagrans, amor vehemens, dulciter capis, strenue strigis, sapienter erudis, nee consilio temperaris, nec pudore refrenaris, affectus es desiderabilis, experientia dulcis, jucunditate plenus, & fruitione ●ternus, Con. id.  as never doing aught worthy of blame, secondly, he gives it an affirmative praise, as effecting all things deserving commendation: and thirdly, he admires it in its perpetuity, transcending in permanence all other endowments, and as he calleth it the fulfilling of the Law, so may we style it the mirror of the Gospel, being a glass wherein the truth of our graces are clearly discerned to be right and real.  
The theory of love is a divine subject, befitting the dignity of an immortal soul, whose vast apprehensions were created capable of those finite comprehensions in their measure and degree, for as nothing more manifests man's degenerate misery, than his hateful antipathy to God and his Saints, so our regenerate happiness is never more illustrated, then in showing the effects of his love unto us, 

Amo unum bonum unum, in que su● omnia bona & sufficit,  
Desideria simple● bonum, quod est omne bonum & satis est. Aug.   this leads us by an internal principle, to universal obedience both active and passive, quickening our endowments in their various expressions, as the primum mobile of our sincere endeavours, and this put a difference between the Sacrifice of Cain and Abel, though the actions were alike, because they proceeded from contrary causes, and propounded ends as directly opponent, which shall teach us caution in religious duties, and charitable performances though eminently specious, that we look what influence the love of God, sheds abroad in our hearts, to set our hands to work.  
Let then our compassion in condoling others miseries, 
Amor purgat mentem subjicit spiritui carnem, corfacit contritum, & compassionem efficit veram.  be acted and regulated by the law of love, which commands us so to sympathise in the sorrows of our brethren as we would have others to condole our distresses, not behaving ourselves like the Priest and Levite, who would take no notice of the poor wounded man, but rather resemble we the good Samaritan, who extended pity both in care and cost, 
Luke 10.31, 32, 33, 34 35.  for what will it profit by a perfunctory compliment, to bid the poor be warmed and filled, if we cover not their nakedness, 
james 2.16.  nor feed their hungry bellies, by a seasonable supply of their several necessities, for love is bountiful and will not capitulate, but goes to the price to perfect good beginnings, 
Prov. 3.28.  not bidding the poor go and come again to morrow, so making the eyes of the needy to fail.  
Hath it then been our care to find our compassion in the sense of others sufferings to be acted by love, 

Qui laudem hominum intuens dedit sibi, non pauperi dedit, aut si quid dedit vendidit, non donavit precium est illi videri.  
Non tamen semper culpa videri, fed velle videri.   hath no sinister end of applause or affection, been as flies in the ointment to putrify our pity, but that only eyeing with bowels of mercy, the bleeding condition of God's poor afflicted, we have sincerely assisted them, with such satisfying comfort, as ourselves would desire in like time of adversity, for ostentation is loathed of love, which is not puffed up with the blast of vainglory, but casts down her crown at the footstool of her Saviour, whose love like an Adamant attracts her to duty, yet a cup of cold water shall not lose its reward, 
Matth. 10.42. Luke 21.3. Ele●mosyna par●● magnum estopus.  nor the widow's mite be cast in undervalved, but even these shall stand registered in the records of love, which preserves the memorial that it shall not be lost.  


N●●●le ●incendi gen●● est p●ti●ntia, ●incit qui pa●●t si vis vincere di●ce p●ti, quia optima injurio ultio est oblivio, Sen. Heb. 12.1.  
Arcta est verè via, quae ducit ad gaudia vitae.   And as our pity so also our patience is acted by charity which directs it in suffering that it may truly transcend those moral excellencies, which many Ethnics have eminently obtained, whom although we admire for their aequanimity both in prosperous calms and storms of adversity, yet dare we not propound their negative excellency, as a leading principle to guide us in our way, for we have the Saints as a cloud of witnesses whose patience was acted by fervent charity, and their trials were as Trophies of the victorious conquest, 
Esay 53 7.  they atcheived in contesting for a Diadem of glory.  

Piissime Domine qui sic nos amasti & salvasti sic vivificasti & sublimasti: Nun hic est ille innocens mi Domine quem ut servum redimeres filium tradidisti. Nunquid non auctor vitae hic est, qui ut ovis ad occisionem ductus ubique obendiens usque ad mortem factus.  But our highest precedent of love acting patience, is he who was led as a lamb to the slaughter, or as a sheep before her shearer is dumb, so he opened not his mouth in any murmuring impatience, Love brought him from heaven to converse on earth, and to bear the burden of our sins and sorrows, by undergoing to the utmost, what the justice of God, or the malice of man might inflict upon him, and this was no involuntary or constrained patience, but spontaneous in the ingress and progress of his life, love acting all his do and sufferings, to the plenall consummation of our eternal redemption, so he is a mirror of absolute perfection, in viewing of whom our eyes will be amended, and our souls enlightened and enlivened by love, which acting our graces they shall not be lost. 

Commiseratione potius & emendatione, quam insectatione & perditione digni videantur qui quaerendo veritatis aberrâre à rectoscopo, Cass. in Epist.  
Haec autem justa & pia ira quam Scripturâ vocatur zelun Dei, cum sit iracundia amore Dei & pietatis excitata, qualis Christum invasit, cum negotiatores expulit à domo pattissui.    
And as love acts our patience so also our zeal, that it may not preposterously transport our affections, or lead us blindfold to the shelf of temerity, on which so many have been wracked and ruined: it rectifies zeal that her ardent operation, may only act for God and for his glory, ascending heavenward like a flame from the Altar, which is sweetly perfumed with odoriferous incense.  
Zeal acted by love like celestial fire, burns up the dross of our dearest corruptions, and consumes such combustibles as lie in the way, to hinder us from celerity in the paths of truth and peace, for as radical heat in the natural body, is our grand column of life and motion, so zeal in the soul is of special concernment, by its quickening influence upon all our duties, and as our natural heat is discerned, from that, which is adventiciall, by feverish distemper, so pious zeal is distinguished by the effects, from that which is preposterous and not fitly principled: now as radical heat is to be carefully preserved, by diet, physic, good air, and exercise, 
Haec vehementia & severitas non vacat omni i●â  so must zeal be kept lively by the motions of the spirit, that it be not extinct and so rendered quite lost.  
Our fire on the hearth is of much utility, 
Vnde enim tot errorum labyrinthi in mundo, nisi quod homines proprio sensu nonnisi ad vanitatem & mendacium fe●untur, Cal.  or rather necessity for several occasions, and therefore we feed it with fuel continually, and blow it up to maintain and preserve it, but if it be in the roof or ceiling, where mischief is threatened if it come to a flame, we quench it speedily, even while it is smoking, to prevent the fear of a future danger: so zeal is most precious when its sacred operations, move in the Sphere of its own activity, being guided by love, 
Profecto quaedam sunt tam absurda, ut refutari non mereatur.  and divinely regulated, by the dictates and directions of essential verity, but if it wander in sinister paths, and declines the assistance of holy simplicity, it grows wild and turbulent and impassionate fury, throws firebrands, arrows, and mortal darts, witness the distractions and exorbitant tumults, which have roared aloud from those bellowing brainsicks, who set Germany on fire by their odious insurrections, 
Quis titulum falsò ad evertendam salutis doctrinam praeteunt, sibique dominationem arrogant.  and may ruin England if mercy prevent not, zeal is in these of no more concernment, then fiery mettle in a horse that is blind, who rusheth himself and his too rash rider, on the rock of some violent inevitable danger.  
Zeal acted by love invites moderation, and sacred sapience to become her associates, whose solid gravity and sober posture, are useful to bias her swift agitation, 
Major pars saepe vincat meliora. Psal. 69.9.  that her heavenly heat may reflect on fit objects, and not be exhausted in fanatical distempers, for the zeal of God's house is so pure and powerful, 
Importabile est zelus absque scientia, nam unum lapsum multa trahit errorum millia.  that it eats up all politic preposterous interests, this may we see in those holy Martyrs and courageous Confessors contending for the faith, being meek as Moses in their own private quarrels, but ardent zealous in the cause of their Master.  
Thus aiming at brevity in my limited lines, I willingly omit the many probations, wherein I might manifest how pious zeal being acted by love, hath her sundry operations, setting an edge upon all our endowments, and rendering them useful in their height of improvement, 
●●●isti nos Domine 〈◊〉 inquierum igit●r est cor nostrum, 〈◊〉 requiescit in ●●.  inciting our dulness and quickening our graces by this due memorandum that nothing be lost.  
And as our graces are produced from faith, and acted by love which gives life unto them so are they ever attended with humility, as the badge or Ensign of sincere reality, for the humble apprehension of our spiritual indigence, is the first beatitude mentioned by our Saviour, which placeth this above in the front of virtues, which men put below in the rear of disesteem, 
Matth 5.3. 〈◊〉 gratis respicis humiles & misericorditer salvos peccatores.  the poor in spirit being those humble souls, who lie low dejected in the sense of sin, knocking importunately by their prayers and tears, at the gate of mercy for a gracious answer.  

Tanquam passer culus pede alligato, ita g●mit anima sub onere peccati.  Humility attended the specious endowments, of the Patriarches, Prophets, Apostles, agd Martyrs, who ingeniously confessed their frequent failings, as did holy David, Joh, Jeremy, and Daniel, these humbled their souls in the penitential practice, of duties conducible to their solemn occasions, 
Psal. 51.8.  and have left us a model of their frame of spirit, deciphered in the record of Divine History: There may we read of their broken bones, 
Psal. 38.8.  their roar groan & wounded spirits, their mournful tears and passionate complaints, poured out as expressions of their internal dolours: 
Ezez 9.6.  Their faces were covered with shame and confusion in the humble apprehension of the heinousness of sin, 
Hab. 1.13.  well knowing, that the Lord hath most pure eyes, 
Peccatum est desectus vel indignatio vel actio pugnans cum lege Dei offendens Deum, damnata à Deo, & faciens reos aeternae irae, & aeternarumpaenarum, nisi sit facta remissios, Chem. in loc.  and cannot endure to behold iniquity, this causeth the soul to lie prostrate before him, amazed at the view of its own deformity, the loathsomeness of sin being so hateful an object, as cannot be set forth by any humane skill, it being defective, infective, accursed, shameful, a leprosy, a gangrene, a frenzy, mere filthiness, and therefore we have cause to be humbled continually, while we carry about us this body of death, no marvel then though God's dearest servants, were deeply humbled at the sight or sense of sin, when their brightest graces were often eclipsed by the dark and dismal clouds of this contagion.  
But some will suppose the similitude improper, to parallel their state with our present condition, they being under that yoke of the Law, 
More fidelium quadruplex dicitur, ad peccatum quae mortificatio vocatur ad legem quatenus est peccati virtus ad mundum quia mundus iis mortuus est, denique mors naturale quae est initium vitae aeternae. Heb. 10.14. Acts 26.18.  from which we are graciously freed by the Gospel, they living in dark and obscure days, before the time of Christ's real exhibition, we having the light to shine round about us, in the plenall consummation of what they expected: Why then should we (say they) be humbled for sin, when the debt is discharged, and the Bond also canceled, our Acquittance sealed, and the work fully finished, which puts us in possession of a Quietus est.  
We gratefully acknowledge all this is true for Christ Jesus hath completed the work of our redemption, and by one offering hath perfected for ever, all them that are sanctified by faith in his name, 
Nemo recte possit poenitentiam agere nisi qui speraverit indulgentiam.  but from these premises to draw a conclusion, that we ought not to grieve or be humbled for sin, is no due inference, or have we just warrant to omit the duty upon such ground, for our clearer light is the greater engagemen to oblige us by love to the practice of penitency, sigh the mercy of God, and the merit of our Saviour, concurred to save even us that were lost.  
None can deny that the godly of old, were wrapped even as we are in the mantle of pollution, for all mankind had sinned in Adam, and were thereby deprived of original righteousness: 
Rom. 5.18.  shall we then conclude that the second Adam was less powerful to save then the first was to destroy, or that the efficacy of justification, was tied to the time of Christ's actual suffering, this were to deny them the saving benefit of that free grace which they truly possessed, the Scripture styling Saints and righteous, as being justified by faith in the promised Messiah.  
Neither may we judge that all those which lived, in such times as the ceremonies of the Law were in force, were therefore under that curse or malediction, which the Law denounceth against them that break it, 
Rom. 6.14.  for all believers both then and now, being under grace are freed from that yoke, 
Gal. 3.9.  and as Abraham was justified by faith in the promise, even so are the faithful in every age, 
john 8.56.  he saw the day of Christ and rejoiced, embracing the comfort revealed far off, the Scripture averring of the godly fathers, as their highest honour, 
Heb. 11 39  that they died in the faith.  
Their eminent graces were attended with humility, and abnegation of themselves and their worth, for Abraham calleth himself dust and ashes, even presenting his Petition for sinful Sodom, 
Gen 18.27.  Jacob confesseth he is less than the least of all God's mercies extended unto him, David is a worm in his own esteem and Heman accounts himself free amongst the dead,, 
Gen. 32.10. Psal. 22.10. Psal. 88.5. Io● 42.6. Ezra 9.6. jer. 13.17. Dan. 9.3. Matth. 26 75. Rom. 7.24.  so holy Job abhorreth himself, humbly repenting in dust and ashes, Ezra blusheth to lift up his face being ashamed of the sin which others committed, Jeremy mourneth and weepeth in secret for the pride and pertinacy of a stubborn people, Daniel addresseth himself to the Lord in prayer and supplication with fasting and sackcloth, Peter weeps bitterly for his heinous offence, and Paul is humbled for inhabitant corruption, 

Nobis dormit Christ●s, & nos suscitet à somno.  
Nemo Domine te quaere valet nisi te pejus invenerit.   All such narrations being written for our learning, who have need of exemplary light to direct us, sigh we are to ready to embrace such tenants, as shake off this practice as totally impertinent, But were we acquainted with the odiousness of sin, and the deep deficiency of our best endowments, it would make us more humble in our approaches to the Lord, whose mercy it is that we are not quite lost.  
Why should we think these Worthies incapable, of the saving benefit of justification, when the Lamb was slain from the foundation of the world, 
Revel. 13.8.  in whose blood they were washed from all their sins, 
Revel. 1.5.  Christ Jesus being yesterday in the time past, to day and for ever a complete Saviour, although the revelation of that sacred mystery, 
Heb. 13 8.  be now more amply and clearly made manifest. 
Ephes. 1 9  These were a part of that glorious Church, which he purchased to himself with a price invaluable, 
Ephes 5 27.  the Saints being only that selected number, which are living members of his mystical body, shall we then divest them of those sacred privileges, wherein they were interested by the grace of adoption, or ourselves of the benefit of their godly example, by a false supposition of a legal disparity, for either we must contradict the Holy Ghost which Paul spoke by in his fixed confidence, 
Ephes. 5.30.  saying, into thy hands I commend my spirit, for thou hast redeemed me O Lord God of truth, 
Psal. 31.5. Expiatio Christi viget in aeternum. Heb. 11.1.  or else we must confess that by joy in believing, they had plenary possession of the promised redemption, faith being the ground of things that are hoped for, and the evidence of things which are not seen.  
The eleventh to the Hebrews is not only a catalogue, 
Non credit in De● qui non in eo solo collocat, totius foelicitatis suae fiduci●m.  but a specious Chronicle of the faith of the Fathers, wherein the excellency of their saving graces, are collected and proposed as a pattern unto us, shall we then decline that way of humility, wherein they walked to the promised rest, by dreaming of a happiness in abandoning this grace, above the capacity of our present condition: Nay rather know we while sin hath a being, that sorrow attends us even on every side, the godly still both humbled for their personal failings, and also for the evils of the times in which we live, These are the men which the Lord will have marked, 
Ezek 9 4.  that approaching judgements may not seize upon them, the mourners in Zion, being they that like Moses still stand in the gap, 
Psal. 106.23.  to divert his displeasure, for though heaven be God's Throne, 
Esay 66.1.  and the earth his footstool, his glory transcending all finite comprehensions, yet will he look to him that is poor, 
Haec est nostra integra & perfecta gloriatio in Deo, quando propriae justitiae nos inopes agnoscimus.  contrite and humble, that trembles at his Word, how sweet is this promise to a penitent soul, that seethe the deficiency of all its endowments, and leans on the prop of this word of truth, which never failing he cannot be lost.  
And as humility attends our addresses to the Lord, so it commends our graces in the view of men, as being an index of internal virtue, and a silent emblem of all sacred excellencies, examples whereof we have for our instruction, in the living Library of the lives of holy men, whose lowly deportments are recorded to posterity, as a powerful inducement to the practice of humility.  
Holy Abraham became a petitioner to Lot, when their rustic herdsmen were in contestation, 
Diversas voces componit humilitas, & concordi omnes tono temperate, Plut.  craving with meekness to compose a difference, which the Canaanite and Perizite might else have derided, for such an opposition in a trivial occasion, might have opened the mouths of those heathenish Idolaters, 
Gen. 13.8, 9  to blaspheme the Religion which they professed, who being one in their judgement, were at odds in their practice, 
Placidis & ap●o compositis verbis fera hominum corda mitigarit, & agrestes moras explicaverit.  Lo here the more emment prefers his inferior, and gives him the prerogative of choosing or refusing, proposing unto us an imitable precedent, of rare endowments attended with humility.  
So his lowly carriage to the people of the Hittites, was also an evidence of his mild moderation, 
Ge●. 23 7.  who being a stranger acquaints himself with them by a sweet insinuation both in words and gesture, giving them that reverence whereof indeed himself, was the true proprietary as they freely acknowledge, being reputed among them as a mighty Prince, or as Junius renders it a Prince of God. 
Gen. 23.6.   
This virtue of humility hath ever attended the specious endowments of the excellent on earth, for holy Jacob who inherited the blessing, was richly qualified, with this rare ornament, and what could have been more useful unto him in the many revolutions of his painful pilgrimage, 
Gen. 27.27.  than an humble spirit submitting both to exile, and obscure employments from that Nabal Laban, 
Gen. 30.27. Numb. 14 2.  How could meek Moses have endured the murmur of that proud perverse and stiffnecked people, had he not been dignified with divine humility, which fitted him to bear all the burdens of their folly? How should holy Job so bravely have encountered the bitter brunt of such crosses and losses, 
Sapiens gubernator in tranquillitate tempestatem expectat, & rebus tranquillis ad dolorem aliquem praeparandus, est animus. job 1.21. 2 Sam. 16.10.  if his humble soul had not formerly meditated, on the naked condition of our birth and death? How should royal David so silently have suffered, the raging reproaches of railing Shimes, if his humble spirit had not stooped so low, as it was out of the reach of that roaring Cannon.  
But the height of excellence is our humble Saviour, who proposeth himself as our most perfect pattern, saying unto us, 
Matth. 11 29. 1 john 5.3.  and to all his Disciples, Learn of me for I am meek and lowly in heart, adding a promise to his sacred precept that we shall find rest, yea rest to our souls, for his yoke is easy and his burden light, his comandements not grievous nor hard to be borne, no clog so heavy as the chain of pride, which hath made men companions to infernal spirits, nor no yoke so easy a● the love of humility, which attending our graces they cannot be lost.  

Scimus Deum saepe mercedem rependere umbris virtutum, ut o●tenda● sibi placeri virtutes spias.  Thus have I briefly though weakly treated of our spiritual endowments which are sound and saving, and in the next place shall propound common gifts, promiscuously conferred on the godly and the wicked, the one by virtue of a rectifying principle, returning all to the praise of the Donor, the other receiving such expressions of bounty, but not using them rightly, they are rendered quite lost.  
When Saul was called to be King of Israel, 
1 Sam. 10.9.  a spirit of government was bestowed upon him, and a spirit of valour which fitted him to vindicate, 
1 Sam. 11.7. Mark 3.14, 15.  poor Jabesh Gilead from the affront of the Ammonites, so when Judas was called to Apostolical dignity, he was endowed with abilities to preach and work miracles, 
Acts 6.5.  and Nicholas the Deacon was chosen being a proselyte, as a man reputed full of grace and wisdom, so Demes, Duatrephes, and many others, 
2 Tim. 4.10. 3 john 1.9. Revel. 2 6.  had temporary faith and eminent endowments yet proved Apostates, and by total defection, have rendered themselves and their graces as lost.  
These gifts are either mental, bodily, or accessary, 
Nulli unquam detrahas, nec aliorum vituperatione te laudabilem videri malis, Hieron.  being the ornaments or tapestry of the lesser world, which is quaintly beautified with these transient jewels, that are variously valued in men's different esteem, for some have placed their summum Bonum in mental riches, not knowing him that gives them, the Stoics have supposed an immunity from passions, to be the very highest attainable felicity, 
Animus non capit veram voluptatem, nisi liber metu ac caeteris affectibus, Plut.  not considering that virtue teacheth men to regulate, but not to annihilate these forms of appetite, which are of most excellent and laudable use, when rectified by wisdom from inordinate excess.  
The Epicure esteems a plentiful enjoyment, of sensual pleasures as his sovereign good, the Mammonist counts gold his numen divinum, and the ambitious makes honour his adored Idol, the Machiavelli gives maxims to circumvent by policy, 
Opus est fortitudine & prudentia contra passiones insurgere.  and the Monopolist wrongs all to advance private gain, thus our rational powers are miserably blinded, by the the interposition of prevailing passions, which subdue or suffocate those specious excellencies, which by right should rule, not be ruled by them.  
The most excellent gift is the understanding faculty, 
Voluntas libera est in maloquia malis de lectatur, in bonis vero non libera est quia non liberata ab amore peccati.  which sits Queen regent enthroned in the soul, the will and memory being those Noble Peers, with whom she consults in the affairs of this Microcosm, the affections and passions are those turbulent pragmatics, that do ill offices by misinformation, abusing those high and superior powers, to have their ends though they ruin all subservient to these are our bodily senses, which are by the soul's immediate operation, being the organs whereby the species of things are heard or seen or perceived by us, the members of our bodies are inferior agents, employed in their work by the superior powers, 
Discite ô miseri, & causas cognoscite rerum!  each totally vitiated in the fall of man, whereby not their essence but their excellency was lost.  
This causeth aberration and miserable ataxy, in our purest naturals, till rectified by grace, and yet common gifts may be very illustrious, in the admirable abilities of unsanctified nature, for here may reside the ample theory, of all divine and humane learning, 
Splendida peccata.  branched out by art into several Ideas, resembling the habits even of real graces, but alas they want an internal principle, to give them life in a spiritual existence, and therefore still are but common gifts, which being things transient may quickly be lost.  


Providentia enim hominibus lucrum est maximum, Sophocles.  
Robor & murum & arma sapienti prudentia praestat, Pythag.   Man's intellect is capable of several endowments, by grace or nature infused into it, the first we have considered in their spiritual excellence, the later we shall briefly now view in their place, for knowledge doth not terminate in empty speculation, or the naked theory of divine or humane things, but must be attired in a habit of gravity, that may fute with the eminence of its birth and worth, for which cause those ingenious & active spirits, which acquired most of this much esteemed treasure diffused it again for the benefit of others the light of nature directing them therein.  

August. de Civit. Dei, lib. 8. cap 4.  Socrates is said to excel in the active, Pythagoras in the contemplative part of Philosophy, but Plato conjoined them in a perfect genus, which he subdivided into these three sorts, the moral which chief consists in action, 
Per arborem malis aureis fulgentem philosophiam & illum scientiarum orbem quo vis auro pulchriorem & pretiosiorem intelligimus, quem mens sapientiae cupida, perpetua vigilantia, & study indefessò sectatur, Cass. Parm. in Or.  the natural as the subject of contemplation, and the rational which teacheth in a logical way, to make a distinction between true and false: but with him to determine of the end of all actions, the cause of all natures, or the light of all reasons, Saint Augustine thought it both tedious to follow, and rash to affirm by a positive conclusion: yet admires his excellency as far transcending, the most eminent of others in Theological knowledge, and therefore fingles him from all the rest, as an absolute epitome of all Ethnic perfections.  
So Aristotle & Pliny were very profound, in acute searching out many natural mysteries, wherein they improved their acquisite sagacity, and enriched others both with light and learning, but he that translated Aristotle's Problems, hath lost the commendation of his art and industry, the vulgar tracing of such abstruse footsteps, being of perniciou consequence, to licentious Wantoness.  
Aeneus Seneca, who as some suppose, 
Homo doctus in se semper divitias habet: nam sola omnium possessionum virtus homini auferri n●quit.  both wr●te unto S●. Paul, and received writing from him, was free in taxing the turpitude abounding in the fabulous theology of the times wherein he lived, and though subtle discourse and solid judgement, be seldom inherent in the selfsame subject, yet in Cicero and Seneca were found a concurrence, both of art and elegance in their highest apex.  
The noble Mithridates, Hypocrates, and Galen, 
Mithridates maximus primo invenitor antidoto, ex quibus unum etiam nomen ejus retinet, peruner enim haec scientia, ad Principes, & Reges illustrissimos.  were famous for their knowledge in the useful art of Physic, so Gentius, Lys●machus, and Artimisia, had their Princely studies much exercised this way, improving by experience what art or nature, presented to the view of the eye or intellect, their prudent observation paving us a path, to the precious fountain of that noble Science.  
And as the improvement of the liberal arts, 
Omnium bonarum artium magistri erant  have illustrated the gifts of wise and learned Authors, so the curious handycrafts set forth the excellency of man's natural ingenuity in its sundry operations: Cain being the first that had skill in Architecture, and built a City in the infancy of time, calling it Enoch by the name of his son, to register his Posterity in the records of fame, 
Tubalem appellant, qui instrumenti musicae inventor fuit.  so from his family was derived to others the musical numbers, and arts of most antiquity, though their ample excellence and polished perfection, were not brought to maturity until after ages.  
Now although both Philosophy, Physic, and Music, 
Oderunt peccare boni virtutis amor.  Astronomy, and Geometry be of great utility, yet practical knowledge hath worn the garland, and her followers are ranked among the most eminent, for these have been famous for cardinal virtues, even Justice, Prudence, Temperance, and Fortitude, and have by common gifts attained such morality, as rendered them exemplary to succeeding generations.  
Fabricius was fortified in his c ndid integrity, as nothing could divert him from ingenuous dealing, for his solid mind being biased with virtue, 
Roma patrem patr●●, Ciceronem libera dixit.  his actions swerved not by fear or favour, King Pyrrhus his gold, nor his promise of preferment, in sharing unto him so much of his Kingdom, could prevail to make him perfidious to the State, or to go a hairs breadth from his innated honesty. How famous for virtues in their various kinds, were also those other noble Romans, as Regulus, the Cato's, the Scipios, the Gracchis, whose admired excellencies are mentioned in history, 
Aug. de Civit. Dei, lib. 2. cap. 21.  and therefore S. Augustine worthily wonders, that these were not deified in their blind superstition, sigh the gods they worshipped, were vicious men, or rather Devils as he learnedly proveth: but in stead of such honour the valiant Scipio, the conqueror of Hannibal, and tamer of Carthage, was ingratefully banished from Rome, 
Aug. de Civit. Dei, lib. 3. cap. 21.  which he preserved, to poor Linternum where he died.  

Nemo unquam imperium flagitio quaesitum bonis arribus quandiu exercui●.  The revolutions which altar men's personal estates, have a special influence upon their common gifts, prosperity and adversity, dejection and dignity having their several effects in the minds and lives of men, for as some are elated by their riches and honour, so others are cast down in the sense of their sorrows, but virtue is expressed when humble continence and resolved patience still regulates them both.  
Seneca saith of riches and power, that they are a large field for virtue to walk in, 
Natura nihil fru●●a agit.  where various endowments in their differing expressions, may take their turns and not justle one another, for here is a spacious and desirable way, to discover magnanimity in its utmost extent, 
Quanto regitur tant● magis aestuat ignis  in the liberal distribution of those several gifts, as are either of the mind, the body, or estate. Now though indigence cannot express munificence, nor obscurity manifest all mental virtues, yet poverty may illustrate the endowment of patience, and limne it to the life in most orient colours, and though here be no arm of outward potency, to execute the dictates of distributive beneficence, yet want cannot suffocate internal excellence, but still it will shine in the midst of fortune's malice.  
So valour is bright where apparent dangers and obvious difficulties occur to impede it, as in Hercules his labours, and Hannibal his marches, 
Quod fuit durum pa●i, meminisse dulce est.  who cut his passages through the rocky Alps, for Alexander's achievements had never been so memorable, if he had not vanquished a potent Darius, nor had Julius Caesar attained such eminence, if Pompey his Antagonist had been weak or obscure.  
The tedious absence and troubles of Ulysses, 

Si nihil infesti durus vidisset Ulysses.  
Penelope foelix sed sine laude foret, Cir.   illustrated the constancy of his prudent Penelope, and Admetus his misfortune even ministered matter, to his chaste Alceste, to express her virtue: but contrariwise the height of prosperity and a surfeit of pleasures proclaimed the infamy of great Agrippina and imperious Messalina, whose vices made them the monsters of our sex. Thus they which improved what natures light, & fit education infused into them, have set forth the pulchritude of these common gifts, 
Consummate est infoelicitas, ubi turpia delectant.  conferred upon them by divine dispensation: but they which have quenched the specious sparks of common ingenuity by impudent wickedness, were convinced of their madness, and irrational stupidity, from those rays that shined in the lives of others. Hence see we that the Gentiles who knew not the law, 
Rom. 2.14, 15.  did by nature the things contained in the law, these having not the law, were a law to themselves, 
Non decipitur ratio nec decipit unquam.  the effect of the law being written in their hearts, but the other which had the same light of nature, and yet did not improve it, by like virtuous actions, became miserably vain in their imaginations, 
Rom. 1.21.  and their foolish hearts were replete with darkness. The use to be made of such informations should teach us the improvement even of common gifts, 
Actus voluntatis à voluntate producitur, sed à ratione suadetur.  wherein many of them made such happy progress, as we come far short of their seeming excellency, and have cause to blush at our brutish ignorance, who live in the sunshine of Christ's glorious Gospel, & yet have not answered by a holy conversation, the sacred means we have sweetly enjoyed: If they knew so much then we may know more, our light being derived from the meridian of mercy, which though they walked in darkness, and the shadow of death, hath guided our feet in the paths of peace. 
Sicut ad corporis sanitatem non est satis ut peste quis v●l pleu●itide careat sic ad animae sani at●m requiritur omnium vitiorum abdicat●o. Luke 19.20.  How should our piety excel their prudence, & our Christian purity their moral virtues, lest they rise in judgement, & condemn our remissness for non improvement even of common gifts, which may lie heavy on those slothful servants who hid up the talon of their Lord and Master, bereaving themselves of the use of their endowments, which resting in the napkin are rendered quite lost:  

Inquiramus quae sunt illa praesentis vitae praeclara, divitiae, gloria, potentia, magnum aestimari ab hominibus, & videbis, nihil illis esse incertius, & s●cut in rota quae continuò versatur, aliqua pars ejus eo quod crebtâ circumferentiâ, semper summa fiunt ima & ima summa, etc. 1 Cor. 6.20.  Thus much for our common gifts that are mental, our bodily and accessary are now to be considered, and they be both so obvious to sense, as every one may know the possessors of them, for that men are young, strong, healthful and active, is clearly conspicuous to themselves and others, that they be rich, or honourable, or in eminent authority, is usually engraven in most specious characters, but the excellency of spiritual or mental endowments, are not so easily or certainly known, for which cause we have laboured with such perspicuity as brevity permitted, to paint out their effigies, and make them discernible.  
Neither can we without the possession of grace, enjoy the comfort of these accessary benefits, much less can we use them as organs of righteousness, in giving up our all to God and his service, 
Miserias enim cumulat hominum ingratitudo, nam Deum meritò provocat impio contemptu donorum suorum ad horribilem excandentian. Cal. in Act. 2.  for these ornaments of nature were not given unto us, to gratify Satan and our own concupiscence, but to be subservient to the reasonable soul, that the Lord may be glorified in our bodies and spirits, shall we think that our wealth, our power or authority, were given us as weapons to contest with our Creator, that we should with those Giants which warred against Heaven, even fight with our God in abusing his gifts, No these are conferred as firm obligations, to engage us more exactly to duty and thankfulness, in the pious improvement of all our endowments, which otherwise employed, are even rendered quite lost.  
The transient mutability of our present condition expresseth the decay of all our outward gifts, our bodies being tossed like brittle barks on the tempestuous Seas of succeeding calamities for a counterblast of sickness in the morning of our youth, will quickly whither our beauty and strength, and make us sensible of a sad revolution, as a monitor to mind us of our certain mortality, 
Solamen miseris so●●es habuisse dolores.  but if we live till declining age, we are daily infested with several infirmities, which rush in like waves till they ruin nature, and resolve us again to our original principles.  
The keepers of the house will begin to tremble, and the strong men to stoop and bow by decaying, the grinders to cease because they are few, 
Eccles. 12.3.  and they to wax dark that look out by the windows, The Almond tree shall flourish as old age its ensign, 

Miser homo quare omni horâ te non disponis, cogitate jam mortuum quem sis necessitate moriturum, cogita qualiter oculi vertentur in capite, venae rumpentur, conscindetur.  
In tribunal mentis ascende ut rectè & sincerè judices illud bonum esse quod in Dei iudicio est bonum, & illud malum esse quod in Dei iudicio est malum.  
Mala conscientia est spinain oculis, & sagitta in viscoribus, quo Siculi Tyranni non invenere tormentum maius.   and the grasshopper be a burden where health is exhausted, and a deluge of distresses overwhelm by inundation, our abilities of nature till at length they are lost.  
We may not suppose that the span of our life, which Job saith is swift as a weaver's shuttle, is all our own, or to be disposed of, as we think fit in doing what we will, sith by many casualties we lose the use, of those instruments of action, even the members of our bodies, some being deprived of sight or hearing, others being lame or bereft of limbs, and the most if they live till a length of years, are defective in all or in some of these, which should teach us to improve the best of our strength, health, wealth, & honour, in the service of our Master that when he shall summon us before his Tribunal, we may render our account with abounding comfort.  
The cursed hypocrite may have common gifts, and so gain an esteem by his seeming sanctity, but the spiritual improvement even of temporal endowments, is only peculiar to the possessors of grace, for these are they that employ their talon, of natural knowledge or acquisite wisdom, to find out truths revealed in the Word, and to walk by that light as the guide of their lives: 
job 31.17, 18. job 31.20.  Thus may we spiritualise our accessary gifts, which sanctified unto us are of much utility, as did holy Job who used his riches to relieve the poor the fatherless and widow, 
job 29.15.  and to cloth the naked whose loins did bless him, because they were warmed with the fleece of his sheep, his gracious abilities were as eyes to the blind, 
job 29.8.  and as feet to to the lame to secure and support them, at his honourable presence the young men withdrew, 
job 29.13.  and the aged arose to render him reverence, 
job 29.17. Quanta adversus cum iacula missa, quanta admota tormenta iactura rei familiaris infligitur, Dives incensu Dominus & in liberis pater ditior, nec Dominus repente nec pater est, Aug. de Temp. Ser. 105.  for he used his power to vindicate the oppressed, and to deliver, him that was ready to perish, he broke the jaws of the wicked and ungodly, and plackt away the pr●y which he held in his teeth, Lo how a concurrence of riches and honour authority and power were improved by him, who when he was tossed with waves of calamity could comfort himself that he had walked in integrity, for although he humbly confesseth his failings, as not able to answer God one of a thousand, yet so wisely and innocently had he carried himself, as Satan was none plust when he came to accuse him, Howbeit the Lord in his abundant wisdom, did try him by the loss of all these enjoyments, that as in in prosperity he was eminent for virtue, so his radiant graces might shine in affliction, his admirable endowments had their daily exercise, and continued improvement in his justice and liberality, but his faith and patience were then most illustrious, 
Inter illas augustias & pressuras suas Dei benedictio victrice patientia praedicatur. Matth. 25.28.  when nothing was left him but the Lord alone, and as he is a mirror of exemplary excellence, teaching as to trade in the employment of our gifts so the end of his affliction was a diadem of comfort, and a double dowry of all accessary endowments, Job. 42.10.  
Our Saviour commands to take away his talon, who hide it in the earth and would not negotiate, and give it unto him who improving the five had made them ten by his industrious employment: for to him that hath (saith he) shall be given an abundance of blessings attending his endeavours, 
Matth. 25.29.  but from him that hath not a care to use it well; even that which he hath shall be taken from him. This may we see verified by daily experience, in observing the passages that are obvious and apparent, 
Hosea 6.4.  the gifts of some men being like Ephraim, his goodness as the dew of the morning, which soon goes away, but grace is a treasure which cannot be exhausted though health and wealth and honour should fail, her precious effects being permanent riches, and these are the endowments can never be lost.  

Mare terras & omnia percurre, scrutare universa & ubique mifer eris, nil ad Deum refugeris.  In the reason annexed to Christ's sacred precept we generally considered a prohibition of loss, first, of the creatures, secondly, of time, thirdly, of endowments spiritual or temporal, wherefore man being styled the lesser world, as comprising in his excellence all finite perfections a caution is given that he lose not himself in the intricate labyrinth of sin and error.  

Foelix qui potuit, rerum cognoscere causas.  A man loseth himself when he loseth his way, wand'ring in some by path beyond his intention, he loseth himself when he walks in darkness and suddenly falls into unexpected danger, 
2 Kings 6.26.  he loseth himself when others misled him, as the Arami●●s were led into the midst of Samaria, and he loseth himself by refusing a guide, which is able to direct him in the ways of safety.  
The metaphor of walking is frequently used for the progress of our lives either in good or evil, 
Vniversos nihil posse quàm creare, quam diu à Deo non reguntur, nam quumonines in tenebris coeci versentur, Deus Verbi sui luce nobis affulget, Ergo nisi malitia occupati occulos clausissent Christus conspicuum facere poterat.  the practice of virtue and pollutions of vice, being the opposite ways of the godly and the wicked, which should teach us heedfully to shun all sin, as the sad original of all our miseries, and the intoxicating cup which so soon as we tasted, we went out of our way, and so became lost.  
Error and sin are terms so convertible, as they cannot be disjoined nor easily distinguished, for mental errors contaminate the soul, as vicious practices pollute soul and body, yea so are they involved and wrapped together as they cannot be untwisted by any division, but jointly make up such cords of iniquity; as draw men insensibly into pits up perdition, for which cause the wicked are branded or stigmatised, with a note of infamy describing their folly, 
Prov. 2.13.  in that they decline the straight ways of righteousness, to walk in the by paths of darkness and error, 
Latet anguis in herba, & mertem species fallere saepe solet.  which I wish were well considered of many in our times who look not upon error in the notion of sin, and therefore slight it with some poor evasion, as not guilty of censure by ourselves or others.  
Christ is the way the truth and the life, by whom alone we must go to the Father, therefore they that have no interest in Jesus Christ, are out of the way of life and salvation, the excellency of his ways, are set forth unto us, 
Prov. 3.17. Quod malum in se est, non potest esse modaliter bonum.  as ways of pleasure and paths of prosperity, which caused the godly to be ever solicitous, of walking sincerely in that sacred way.  
Mistakes in our way are the original of errors, and the leading cause of our many aberrations, and therefore the godly have frequently inculcated, their desires herein, by various expressions, sometimes by option breathing their devotions, 
Psal. 11●. 4.  O that my ways were direct (say in the Psalmist) sometimes by question in a case of such concernment, wherewith shall a young man cleanse his way? 
Psal. 119 9 Psal. 119.30.  sometime declaring their constant resolution, I have chosen the way of truth, saith holy, David, as most eligible, 〈◊〉 petitioning divine direction, to be taught the way where he should walk, 
Psal. 142.8.  sometime professing his provident caution, 
Psal. 39.1.  I said I will take heed to my ways, sometime affirming by a positive conclusion, they do no iniquity that walk in his ways, 
Psal. 119.3.  for the way of the just is like the shining light, which shineth more and more unto the perfect day: 
Prov. 4.18.  Have we not cause then to use all endeavour to be rightly informed concerning our way, 
jer. 6.16.  sith the Lord himself by his Prophet commands us to ask and inquire for the old and good way.  

Porro non mirum est, tantam errorum ac superstitionum caliginem in mundo grassari, ubi tam pauci in Christum aspiciant, Cal. in joh.  The immortal soul created for felicity, by her natural instinct seeks the sovereign good, but having by sin lost her pristine way, she wanders like a vagrant till rectified by grace, for Adam lost by his sinful defection the way of his comfortable created excellence, a Christian standing with a flaming sword to keep the way of the tree of life, but now Christ hath paved us a fresh and living way to the Throne of Grace through the veil which is his flesh, and hath left us his Word and Spirit to direct us, in a perfect way to the heavenly Canaan, 
Scianus erga quum lucis obtinendae ratio, nobis in Christo ostenditur.  but every error is a crooked way, diametrially opposite to the rectitude of verity, which neither declines to the right hand or left, but as a rule of righteousness still shows us our way.  

Immortal odium & nunquam fanabile vulnus. juven. satire.  Much is the trouble which at this time the Church groans under concerning a way, which though Satan's malice and man's miserable at axie, hath ministered the matter of uncomfortable contests, for what can be more grievous to godly souls then to see faithful brethren fall out by the way, 
Difficilimum est, eos reconciliare, qui ex arctissima familiarita te in mutuum odium venerint.  when they that are one in fundamental truths, shall yet be divided in circumstantial differences, this is not to contend for the precious faith, delivered to the Saints in the sacred Scriptures, ●o it rather a deviation by unnecessary bitterness, from walking in the ways both of truth and peace, which makes the hearts of the righteous sad, and strengthens the wicked in their pride and profaneness, who tell it in Gath to disgrace the Gospel, 

Operarius iniquitatis, in mala gaudet.  
Haeresia-machia, instar sagittarum ipsorum corda vulnerant.   and publish it in Ashkelon to reproach our Religion.  
The fruit which grows on this tree of contention, hath a noxious quality and of dangerous consequence, and may be resembled to those poisonous plants, whose shadow proves deadly to those that sleep under them, so dissensions have ushered in pernicious errors which have slain and wounded many sleeping souls, 
Error magistri tentatio discipuli.  rendering them obnoxious to those secret pitfalls, into which they are plunged t●a● err from their way.  
And as error is a maze wherein we lose our way, so is it darkness which involves us in danger, 
Arius in Alexandria seintilla una fuit, sed quia non statim oppressa, totum orbem ejus flamma populata est. 2 Thess. 2.11. Haeret lateri, lethalis arundo.  by the first we are transported from the path of precious truth, by the latter entangled in the trains of error, for those strong delusions have prevailing influence, especially on them who believe not the truth, and the Word doth witness they are sent of God, as judgements to punish their impious aberrations: O then beware of rejecting verity, and slighting Christ's voice, in his lively Oracles, lest indulging a lie thou be made an example, of his justice in punishing one sin with another.  
There is nothing more contrary than light and darkness, 
Hieronymus Augustino gra●●lans illi quod haereticorum omnium moruit odium quod quidem gaudet sibi cum illo esse common.  nor any thing more opposite than truth and error, now for falsehood to put on the shape of verity, needs the cunning contrivement of some great Archimaga, and therefore Satan that subtle Sophister comes in with his fallacies to circumvent us, and pretending new light so wraps us in darkness, as we cannot discover our approaching danger.  
His stratagems are many, and of direful consequence, 
Laqueos posuit in verbo, & in opere, & in omni via nostra, ad capiendas animas nostras.  all tending to the eversion of our spiritual comfort, not enduring the sway of Christ's sacred Sceptre, the Word of truth to direct and guide us, and therefore as he blinds the wicked and profane, with the filthy fogs of all gross abominations: so he darkens light to delude the simple, that error embraced may render them lost.  
One engine which he useth to advance his erterprises, 

Venit tentator tenebrosus, non defuit locus, non defuit tempus.  
Exit quidem aliq●● splendoris species fed fulgori sim●l●, quae nihil quàm oculos praestringat, Cal. in joh. cap. 3.  
Diversa Daemonum genera sunt, qui nihil aliud die noctuque operantur. Gen. 3.5.   hath a double edge to circumvent and slay us, turning two ways both besmearing the truth, and painting out error in a borrowed beauty, for one of his methods into cast aspersions, like mire in the face of transparent verity, that her glorious lustre being thereby obscured, she may seem contemptible in the view of the vulgar, but contrariwise he adorns soul error, in the grave and near mantle of a seeming sanctity, and so covers her deformity with a vail of virtue, that she may in the dark be admired as amiable.  
The Scripture is cl●●re in proving this assertion, from the deceit he used in beguiling our first parents, to whom he accuseth even the God of truth, as maligning the fruition of their attainable happiness, whereas himself was that cursed Apolyon that bereft them of felicity by his murderous lying, 
R vel. 9.11.  tempting them to taste of forbidden fruit, which wrapped man in darkness thus woefully lost. 
Serò te amavi ô pulch●itudo antiqua ●●nova tu●intus eras ●●●go f●ras, Aug.  Thus hath he ever obscured the beauty, and depraved the dignity of divine truth, by casting an odium on the most illustrious, as we formerly shown in collecting observations, for the lustre of verity is so transcendingly ravishing, as all should be taken with the admiration of it, if the malice of Satan did not darken her resplendence, by casting in some prejudice to prevaricate our judgement.  

Mihi satis est si Christo Domino meo & sanctis suis placueto, Diabolo & suis squamis invisum me esse ex animo laetor & gratias ago Deo me●, Lutherus. john 8.40.  It were easy to accumulate in the series of History, many several examples to prove this maxim, for did he not move the Patriarches to envy, against poor Joseph who told but the truth, they thought to have prevented his Prophetical predictions, revealed in his dreams which he told unto them, but the Lord would not lose one tittle of that truth, which they sought to exterminate by their cruel malice. Gen. 50.20.  

De tenebris euntes in tenebras, nesciunt ubi corruant, Miseri qui nesciunt quid amittant, & miseriores utique quisciunt quid amittant, qui cadunt apertis oculis, & descendunt infernum viventes.  The voice of him who is truth itself, confirms this conclusion instead of many witnesses, when he tells the Jews that they sought to kill him, because he was a man that had told them the truth, against him as a man they could find no accusation, but they stumbled at the truth which discovered their darkness, for they could not endure to hear of that excellence, the divine Deity that dwelleth in his manhood, nor patiently would suffer the balm of his truth, to break the head or heart of their vices: This was the original of all those aspersions, and bitter calumnies they fastened upon him, their hatred of that truth which so shone in his doctrine, that it bewrayed the darkness which they lived and lay in: Which was obvious to Pilate that unjust Judge, who knew the high-Priests had delivered him for envy and yet had not courage to vindicate his innocence but cruelly condemned him against his own light, 
Matth. 27.18. Matth. 5.10.  yet our Saviour told him though he were a King his regal power was not of this world, 
john 18.36, 37.  but that he was borne and came among men to bear witness to the truth, 
Heb. 9.16.  which he sealed with his blood, and as himself so many of his Saints, have lost their lives for witnessing the truth; 
Diaboli filii sunt qui homines ab Ecclesia seducendo interficiunt, Cyril.  their cruel enemies the ch ldrens of darkness declaring against them by malicious slanders.  
And as Satan is malicious in depraving pure truth, so he paints out errout to advance his dark Regiment, and is very ambitious and active to adore her, to delude the simple, with her seeming beauty, for these she encounters like that impudent harlot, with flattering kisses and insinuating postures, making an ample and elegant Narration, 
Prov. 7.1. Serpens nisi edit Serpentem, D●aco non fiet.  of the pleasure and profit is gained by her enjoyment, but that she may bring in the prey to her net, she promiseth peace offerings and paying of vows, that seeming sanctity thus placed in the front, unhallowed policy may bring up the rear, after she proceeds to ensnare with her ornaments, 
Prov. 7.16, 17, 18.  the tapestry, carved works, fine linen of Egypt, the perfuming of her bed, with myrrh aloes, and cinnamon, 
Majoris minor esca ferae.  and with all this variety satiety of love: So he followeth her indeed as an ox to the slaughter, or a fool that goeth to the stocks for correction, not ware of a dart which strikes through his liver, nor knowing that her guests are in the depth of hell, 
Prov. 9.18.  for errors den is both dark and deadly, being a lively emblem of the bottomless pit, for if any fall into it, they neither know when, nor where they shall stay in that doleful danger.  
The way of the wicked is resembled to darkness, 
Hic est spiritus vertiginis, quo reprobos dementat Satan, ubi in coecitatem à Domino projectisunt.  because they know not whereat they stumble, and those that are involved in the darkness of error, have the feet of their affections tripped up in their stumbling, so that they fall from one evil to another, and hardly are reduced into paths of truth or peace, unless mercy dart in, some clear Gospel light, to dispel that darkness in which they were lost.  
The Philosophers say there is no pure darkness, wherein there is not some mixture of light, so we may say there is no error, 
Non dantur gurae tenebrae.  wherein there is not some mixture of truth, for erroneous spirits have boasted of this, that they hold many principles of undoubted verity, yet the leven of their error so soureth the lump, that it makes no sweet bread of sincerity and truth: For as darkness is a privation of light, so is sin or error, there is nothing positive, 
Mala voluntas, est effici●ns causa operis mali, male autem voluntatis efficietem causam nemo quaerit non enim est efficiens sed deficiens causas vero deficientes velle invenire tale est, ac si quispiam veli● videre tenebras, vel audire silentium, quod tamen utrumque nobis notum est, neque illud nisi per oculos, neque hoc nisi pet aures, Aug. de Civit. Dei, lib. 12. cap. 3. Luke 18.33. job 38.1.  neither are they efficient but rather deficient, the evil of defect not admitting definition: yet we know there is darkness where we see no light, and perceive there is silence, where we hear no sound, but to see the darkness, or to hear the silence, transcends the activity of our eyes or ears.  
The darkness of error is a doleful condition, beset with dangers which are almost inevitable, because being insensible of this mental malady, they seldom seek to the heavenly Physician, it is easy to convince gross sinners of their evil, who sometimes with the Publican, will smite upon their breast, and say God be merciful to me a sinner, as conscious to the guilt and weight of their sin, but to make men understand that they are in an error, requires the aid of a divine power, that may speak with a witness, as the Lord did to Job, even out of the whirlwind to declare his majesty: for he was in an error when he thought he might expostulate, to know the cause of his severe correction, or plead with God as a man with his neighbour, requiring satisfaction by the rule of equity, but when he saw the error of his rash request, he was humbled for it even in dust and ashes, his deep apprehensions of a dreadful Majesty, 
job 23.5.  deterring his soul from that loathed darkness: 
job 42.6.  So the folly of his friends and their rigid censure, in judging him an Hypocrite was a grievous error, howbeit they thought they had pleaded for God, 
Iob ●2. 5.  to vindicate his justice in Jobs condign punishment, but the Lord plainly tells them, 

job 42.7, 8, 9 Non fit mare tranquillam nisi cessaverint venti, non extinguitur ignis nisi materiam incendii spinarumque sacramenta detraxeris.  
Canes feroces ad ovem vocem irritantur.  
In oculo c●civitium nocte durante coecitatis est, sed non asparet nisi luce veniente.   his wrath was kindled, because they spoke not the thing that was right, and bids them bring sacrifice, that Job may pray for them, to divert the judgements their sin had deserved,  
I wish the godly in our present times, would acquaint themselves to consider such passages, that they might beware of erroneous mistakes, in contracting harsh censures on other of God's people, for the bitter root of our sad divisions, bo●h in Church and State, hath by these how much fastened, and cannot be plucked up, to end our calamities till darkness be dispelled by the rays of pure light: sigh nothing hath so hindered our happy Reformation, not retarded the settling of a pious discipline, 
Diligite homines interfierte erro●e●, sine superbia de veritate praesumite, sine saevitia pro veritate contendite, Atha●.  as the miserable disturbance both of truth and peace, which darkening our counsels have rendered them lost.  
Let this teach us caution in respect of our frailty, for error is incident to man since the fall, and also compassion on them that are seduced, endeavouring to restore them by the spirit of meekness, for this would bring balm to bind up the wound, not multiplied contentions to make it bleed afresh, if we were less confident, in maintaining our assertions, and more compassionate in reforming others.  
One caution may be useful in a double regard, that wenever extenuate the evil of error, but abhor it as darkness and be humbled for it, as a high provocation of divine vengeance, again beware of despising or judging, 
Nolite ergo ante tempus judicare, quia fortasse quos vos laudatis Deus reprehendit, & quos vos reprehenditis, ille laudabit, Petr. Chrysolog.  the persons or final estates of any, sigh some by their gracious and humble retractations, have repaired those breaches, they made by their errors, witness those famous and admired Worthies, who sought God's glory by such self denials, and advanced those truths by ingenious confession, they had formerly opposed in the darkness of error, we may well be ashamed to patronise evil, but not to relinquish it when light expels darkness, lest persisting in error produce its gradation, from a failing of infirmity, to a fault of presumption.  
Our indulging of error is one of those sins, which the Lord hath visited in our sad castigation, 

Quare nihil melius cavere quam tibi in tempore ne vel minimum quicquam tibi indulgeus, qu● à Satana tentaris.  
Quare discamus non alibi quam in Domino fortes esse.   the greatness whereof he that runs may read, in the grievous calamities infl●cted upon us, yet we have resembled rebellious children, or incorrigible servants not bettered by the rod, while hardening our hearts and stifning our necks, we refuse to return from errors darkness, this hath occasioned our wretched stumbling, and fearful falling into many enormities, in that we have doted on indulgent error, not dreading the event which may render us lost.  
Neither have we only mistaken our way, 
Coufusis permix tisque verbis, veritatem frequentissimè eludunt & medutorum au●esqono capiunt.  by wand'ring unhappily in a labyrinth of error, or been wrapped in the mantle of miserable darkness, which hath made us obnoxious unto deadly danger, but we have been also misled by others, who like blind guides have deluded poor souls, and steered their course like unskilful Pilots, on Scylla and Charybdis, to wrack us with ruin, for the only original of our multiplied contentions, was illegal tyranny obtruded in ceremonies, 
Per Puritanorum lat●ra, orthodoxam vul●erant veritatem.  in which such success was achieved in short time, as promised a progress to their subtle machinations, for the enemies of truth than had cause to triumph, and glory in the power they received from the Beast, in working miracles metamorphosing men, into a brutish stupidity, which renders them lost.  
This was the condition of those ignorant souls, who liv●d in places where preaching was cried down, 
Ita alii alios mutuo decipiunt,  and where the prohibition of a painful ministry, introduced the principles of Atheistical impiety, for men were taught by many of their leaders, to dash a commandment out of the decalogue, yea to slight Religion and the power of godliness, as a main opposition of their aims and ends.  

Grave est non scite quod faceres, gravius auté non facere quod scies.  Thus the leaders of God's people have caused them to err, the watchmen being blind and delighting to slumber, so that no trumpet being sounded by these Sentinels, the Fort might be surprised without any resistance, for it was easy for Popery to slide in unawares, where profaneness was porter to induce superstition: and affected ignorance entertained innovation, which came posting forward in the posture of Jehu.  


Satan quaerit qua parte sep●m facillimè transcendere quibus machinis inclinatum currum possit evertere.  
Sirenum voces & Circe's pocula nosti.   But O the misery of our mental darkness, which leads us by error into all extremes, that as soon as we escape the net of one danger, we fall into another, being quickly misled, for we do not ponder the path of our feet, nor weigh our gold in the balance of the Sanctuary, but still take up tenants on trust from others, who deceived themselves have deluded us also: this makes us loath that pure bread of life, the delicious banquet of our poor hungry souls, which once we prized as incomparably precious, hungering and thirsting to be satisfied with it. 
Quare meritò in hanc amentiam projecti sunt, ut sibi ultimum exitium accerserent!  And therefore it is the more sad and deplorable, that men who have been called by the preaching of the Word, should renounce or contemn that sacred ordinance which they found efficacious in the work of their conversion, is the Lords hand shortened that it cannot save, or is his arm weakened in the power of the Gospel? hath the sword of the spirit now lost its edge, 
Heb. 6.7.  or the armour of God is that grown unuseful? no surely the Word like the rain that descendeth, 
Matth. 13 8.  hath its fructifying effect upon the good ground, 
1 Cor. 1.21.  and the foolishness of preaching so deeply undervalved shall have its operation on them that believe.  
Woe then to all them that betray the trust of those poor blind souls, which lean so much upon them, 
Pelle ovina contegi vis, ut si fieri potest, prius te vulpis mordentem, sentiat, quam praesentiat veni ntem. john 10.27.  by leading them aside from the streams of living waters, to those broken cisterns which can hold no comfort, how can they dispense with their consciences that tell them, that Christ is contemned in the person of his ministers, sigh he taketh the affront as done unto himself, which is cast upon them by erroneous spirits, 
Cant. 1.3.  Christ's sheep hear his voice and will follow him, rejoicing to find him in the odour of his ointments, and dare not turn their backs on the preaching of the Word, 
Psal. 63.5.  but are satisfied with it as with marrow and fatness.  
Christ saith to the Jews who rejected his Word, 

Christus non venit ut seliberaret qui sub servitute non erat, sed nos de servitute peccati redimeret.  
Et si non vultis venire ad me ut vitam habeatis: iterum exprobrat nihil illis praeter malitiam obstare quominus vitam in scriptures oblatam percipiant: nam quum eos nolle dicit ignorantiae & coecitatis cansam pravitati & contumaciae assignat, Cal. in joh. cap. 5.40. john 6.44. Prov. 8.34.   Ye will not come unto me that ye might have life, a pathetical expression to show the perverseness, of gainsaying spirits which refuse precious means, for though no man can come to Christ of himself, unless the Father internally draw him, yet have we external and rational power, to go to the place where his Word is dispensed and in doing this with sincere affection, may expect the blessing which wisdom pronounceth to those which daily wait at her gates, and give attendance at the posts of her doors, for so we shall prove what our gracious God will vouchsafe to effect by his sacred Ordinance, which is no less powerful to quicken dead souls, than his voice to raise Lazarus who lay in the grave, and sure this will one day aggravate their judgement, who neglecting means have refused mercy, and following blind guides were misled in darkness, and absorbed in those errors which render them lost.  
The Apostle puts a Quere to the seduced G●lathians, 
Maneat moralis benevol●ntiae, inter discordes sententia.  concerning the way of their receiving the spirit, whether it were dispensed in the works of the Law, or communicated to them by the hearing of faith, and the like let a weak one by his holy example, be bold to propound to our seduced brethren, was the public ministry the means of your conversion, or the private meetings wherein 'tis cried down, 
Lingua vocata chaat●er mentis.  I mean not th●t sweet and christian society, wherein frequently the godly speak one to another, 
Mal. 3.16, 17. Ventus est validus & mirabilia efficit, arbores evellit saxa to●quet insublimo, aedi●●cia dejicit, sic spiritus sanctus efficaciss●mus in verbo est, quia divina potentia operatur & ex cordibus lapideis facit carnea, ex mortuis vivos.  by holy conference and mutual assistance, to build up themselves both in faith and love, for this is accepted and approved by the Lord, who registers such things in the book of his remembrance, yea will own these and lay them up, as precious jewels, to be spared as a man spares his son that serves him, for no doubt there be many who assemble in private, to repeat what was delivered in the public ministry, and to crave a blessing for internal efficacy, on the outward means to themselves and others: These do not calumniate with reproachful revile the message or messengers of Christ in the Gospel, but do willingly subscribe to this undoubted truth, that the preaching of the Word is powerful to conversion: Therefore to these I propound not the question, but to them that meet in another way, to erect a Babel or fabric of confusion, to overtop or undermine the most faithful ministry: Was it not, I say, the preaching of the Word, whereby ye were called out of nature's darkness, to enjoy the revelation of those sacred mysteries, which made known unto you the counsel of God? How is it then that ye loathe the breast, out of which ye have sucked such sacred refreshment, and refuse the benefit of that sincere milk, by virtue whereof ye are grown to maturity: This plainly shown the rock from whence ye were hewn, even the woeful estate whereunto Adam brought us, 
Non hic tempus timendi sed clamandi! o peccata nostra nunquam satis deslen da! O misericordia tua Domine, numquam satis praedicanda! O p●enitentia nunquam magis necessaria! O gratia tua Domine humillimè & jugiter impl●rand●!  than made you partakers by divine dispensation, of those inestimable treasures are laid up in Christ: if you can any where find food more precious, than those divine delicacies the ministry affords us, I should not blame you although ye did travel even from East to West to find soul satisfaction, but sigh the Manna falls about our tents, God's bounty vouchsafing it even at the door, let not our plenty now make us grow insolent, to contemn the blessing which we cannot value, no let it be our care to express true gratefulness, in embracing and obeying the voice of the Word, that its active operation may reduce us from error, and dispel all the darkness in which we were lost.  
In the last place we may lose ourselves, by refusing a guide which might lead us in safety; even the holy Scriptures wherein are revealed all necessary truths for our comfort and instruction, for in these are contained those sacred precepts, and precious promises we formerly mentioned, 
Veritas est per quam immutata qua sunt, quae fuerant, & quae futura sunt dicuntur.  with those divine observations which we also collected, for the ample benefit of ourselves and others, but my intentional brevity admits me not to touch, what any have written in commendation of Scripture, nor to fall upon that argument by way of common place, which my weakness prohibite●h as too high and transcending.  
This only I desire for myself and others, that we look on Scripture as a continent of comfort, 
Sacrascriptura in se continet, sola & perfectè totam veritatem communicabilem, ergo est instrumentum sacrum de veritate, ad salutem necessaria, per Prophetas & Apostolos tanquam Dei amanu●nses, fideliter & perfect in libris canonicis perscriptum, Trelcatius.  because it hath a treasure contained in it, which cannot be exhausted, unto all eternity, and therefore though heaven and earth pass away, no tittle or jot of the Scripture shall fail, but its precepts, promises, and prophetical predictions, either of mercy or judgement shall be permanent for ever: for though Christ put a period to the legal ceremonies, which were types and shadows of good things to come, yet the law was not annihilated in respect of its morality, but stands in force as a rule for direction: Himself was the substance prefigured in those shadows, and the real Antitype of their signification: yea he came to fulfil the Law in full perfection, which shows it is a mirror of perpetual purity.  
Look we then on the Scriptures as our safest guide, 

Hinc & immediate Decalogum suo digito Deus inscripsit tabulis.  
Objectum est fidei adequatum omne v●rbum Dei in genere.  
Fides est cognitio Dei veritatis, & fiducia eademque certism●, terum sperandatum.   to lead us through the difficulties of every condition, consulting with them when reason is nonplussed, and can find no footing to direct us in our way: which was the practice of David, and Heman, of Job, Jehoshaphat and many other worthies, what time they were oppressed, even beyond humane strength, repairing to the Word they found full consolation.  
The Scripture is a clear and transparent fountain, in which we may view our spiritual deformity, and understand the original of all our misery, 
Non pendet reconciliatio ex dignitate paenae, ut scholastici somniant. Deut. 27.26.  to be the depravation of our nature by sin, and that guilt bond us over to eternal punishment, for the due satisfaction of divine justice, being chained to the curse as a miserable consequent, of our woeful defection, the bitter root of all.  

Sic voluit Deus ruinam vasis fragilis reformare, ut nec peccatum hominis di nutterit impunitum, quia iustus est, nec insanabile, quia misericors, Aug. G●n. 4.8.  The Scripture declares that the Gospel was preached to man immediately after his fall, That the seed of the woman should break the serpent's head, and conquer the power of infernal darkness: This was glad tidings to the humble soul, dejected in the sense of its sin and misery, that it might not sink into the pit of despair but embracing the promise might never be lost.  
The gathering of the Church was first in Adam's family, wherein were a time, both the godly and the wicked, Cain slaying Abel his innocent brother, 
Mergitur interdum sed non submergitur unquam, salvificum Christi servans Ecclesia verbum.  Protomartyr and emblem of the Church its persecution, after it was gathered into an Ark, to save it from drowning in the universal deluge, when only Noah and them of his family, enjoyed the benefit of life's preservation: These passages of providence were not only recorded, by Historical narration in the sacred Scripture, 
Scriptum est creationem mundi, simulachrum esse invisi ilium Dei.  but were also significant setting forth unto us the state of the Church in her militant condition: for which cause a collection of some passages of providence, were presented in the view of our weak observations, serving to illustrate the love of our God, extended to his people that they might not be lost  

Perspicuitatem scriptura consideramus utroque modo, tum natura sua, quatenus à Deo inspirata est, tum ratione nostri quatenus inspitamur à Deo ad perceptione illius. Rom. 7.13.  A single eye is one of those requisites, which in viewing the Scriptures will be useful unto us, that the Lord may be looked on as most wise and holy, and ourselves as indigent, sinful, and miserable, for in viewing the vast and inconceiveable distance, twixt his glorious greatness and our miserable baseness, we may see the necessity of such a Mediator, as might make an infinite meritorious satisfaction: This shows the grievous nature of sin, so deservedly odious to the divine Majesty, as all the creatures in heaven and earth could make no answer to his absolute justice: Wherefore Christ is the sum or divine subject, which the Scriptures treat of as their highest argument, 

Est spirituale os interioris hominis, quod nutritur recipiens verbum vitae, quod verbum est panis qui descendit è Coelo.  
Quid enim est oraculum, nempe voluntas divina hominis ore enuntiara. Quid enim est humilitatis fructus ubi detrimentum est veritatis. Rom. 1.17.   for which cause they are styled by a learned Father, the garments or swathing band of the babe Christ Jesus.  
Our blessed Saviour himself was content to have his Doctrine examined by Scripture, and to call in their testimony as a witness to the truth, of those divine Oracles delivered by him, and as it is observed by them that know the Tongues, he usually quoted the Septuag●nts Translation, which refutes their error who will not admit, that aught is to be used except the Original.  
So the holy Apostles use Scripture testimony, to confirm the verity of their words and writings, reciting Moses the Psalms and the Prophets, 
Hab. 2.4.  in their Narrations, Sermons, and Exhortations, 
Acts 13.17. 2 Tim. 3.15. Acts 18.11. utinam omnes faceremus illud, quoth scriptum est sc●utamini scripturas, Or.  inciting their Auditors to the study of the Scriptures, which young Timothy had traded in, from his tender age, yea it was the commendation of those noble Bereans, that they searched the Scriptures to find divine truth, and were we so wise by their godly example, to try all Doctrines by the Touchstone of Scripture, we should not wander for want of a guide, misled in those errors which render us lost.  
All Scripture is given by divine inspiration, 
2 Tim. 3.16. Omnis enim scientia veritatis, est à prima veritate, cuius scriptura instrumentale symbolum est, Trel.  being profitable to teach and instruct in righteousness, nor is it of private interpretation, to be turned or twisted to the fancies of men, for the godly penmen of the sacred Scriptures, were acted or moved by the Holy Ghost, whose divine dictates they faithfully delivered, to direct the Church as a guide infallible.  
It is called also a most sure word of Prophecy, 
2 Pet. 2.19. Non putomus scindendas Ecclesias esse, propter ea quae nos ex se neque digniores, neque indigniores, coram Deo facere possunt, Cyp.  unto which the Saints do well to give heed, as unto a light that shineth in darkness, until the day dawn, and the day star arise: It is a comfort in this time of trouble, that there is such a Judge to stint every strife, for the word shall judge men in their ultimate trial, though now they refuse to be guided by it.  
The Scripture is reverently esteemed by the righteous, as the sacred evidence of their heavenly inheritance, giving them here while it guides them in the way, a taste of the fruits of their promised Canaan, 
Saera scriptura locum tenet ab autoritate negatiuè.  but the wicked of the world contemn and despise it, and relish it no more than the white of an egg, as appears by those blasphemous and contemptible epithets, which some in these times have given unto the Scriptures, 
Grave praejudicium est quod non iudicium s●d malitiam habet.  no marvel though they rush into violent exorbitancies, and ruin themselves on the rock of temerity, when they dare adventure without this safe guide, in the uncoucht ways of erroneous darkness: The brightness of the Sun gives no light to the blind, 
Deus dicltur indurare quando non emollit.  nor can they rightly judge of the beauty of colours, but the hearing ear and the seeing eye, shall enjoy the benefit of the sacred Scripture.  

Cautus auditor & lector cito deprel●ēderet in sidias, & cuniculos quibus veritas subvertitur: & revera aperte in luce demonstrabit nam cum quaeque novitas ebullit statim cernitur frumentorum gravitas & levitas palearum, tunc sine magno molimme excutitur ab arca quod nullo pondere inter arcam tenebatur.  The Heretics and Schismatics in every age have perverted the Scriptures to their own destruction, abusing their authority to maintain those false tenets, which they flatly opposed in their genuine sense, Thus did Arrius, Donatus, the Manichees, and others, against whom the godly made just opposition, detecting their falsehood, and refuting their heresies, which they sought to patronise by wrested Scripture.  
These erring spirits refused a guide, which occasioned the progress of their blind illusions, because the further they erred from light, the more they were involved in the snares of darkness, and while they contemned pure Scripture truth, they miserably doted on devised fables which drew them unawares into a labyrinth of errors in which circular maze they were miserably lost.  

Clavis est scientia scripturarum, per quam apetitur ianua veritatis.  Fellow then the Scripture, as an infallible guide, which who so is led by shall never miscarry, because it is a key which openeth the cabinet of God's sacred counsel concerning all mysteries: for the Scripture is the best expounder of itself, where the text is dubious, in our shallow apprehension, the precedent and subsequent serving to illustrate, the sense of Scripture in its true interpretation, but men should not touch it with polluted hands, defiled in the mire of sinful prejudice, but wash them in innocency like holy David, what time he came near to compass God's altar: 
In sacra scriptura non solum bonitas est quod praecipitur, & foelicitas quod promittitur, sed etiam veritas est quod dicitur.  humbly imploring divine assistance, in viewing or meditating this divine subject, that the spirit may lead us into every truth, his sacred operation accompanying the Scriptures, For if we consult with frail flesh and blood, with carnal reason or mere humane knowledge, we may possibly lose ourselves ● these woods, by declining or deserting this absolute guide, which is the cause that new minted errors, are stamped for currant though counterfeit coin, and the basest bullion of exploded old heresies, now passing for payment, among men misguided, but orthodox truths are accounted threadbare, 
Est natura hominis novitatis avida.  and like antic fashions are quite laid aside in the deep disesteem which men have of the Scriptures, because their pure light detects each false way.  
The Scriptures are sufficient to confirm every truth, 
Spiritus sancti doctrina est, quae canonicis literis prodita est, ergo si ad divinae traditionis caput revertantur, cessaterror humanus, Cyp. ad Pam.  revealed to God's people for their comfort and instruction, and also to refute the most impudent errors, which are now gilded over to obscure their deformity: for habitual aberrations are of great antiquity, deriving their pedigree from Adam's defection, even to us who improving that wretched patrimony, are prone to drink in the most poisonous errors: especially we of the weaker sex, 
Haereses apud eos multum valent, qui in fide non valent, sed nihil valentes si in bene valentem fidem incurrant  have hereditary evil from our grandmother Eve, on whom the subtlety of the insinuating Serpent, had a fatal influence to seduce and betray her, and therefore the Apostle to humble us the more, saith, the woman was deceived and was in the transgression, placing her as principal in guilt and sin, who was created subordinate by divine institution: 
1 Tim. 2.13, 14. 1 Cor. 11 8, 9 2 Tim. 3.6.  for which cause he inweighs against those seducers, who lead away captive poor silly women, who armed with abilities to understand the Scriptures, become a prey to erroneous teachers.  
Let me then in pity even petition our sisters, that they submit to the guidance of the sacred Scriptures, from which precious fountain flow those wholesome streams, 
Psal. 46.4.  that refresh and make glad the city of our God, his Church being the pillar, which holds forth to our view, 
1 Tim. 3.15.  the Imperial Edicts of the highest majesty, even the sacred Scriptures wherein is proclaimed his divine dictates for infallible direction: 
V● capiat pisc●s piscato● no●te laborat, ut se●p●um servet sur●●● nemo parat.  Let these be matter of sweetest meditation, to satiate our souls with enduring comfort, that we may not thirst for those puddle waters, which instead of profit, prove poison unto us.  
It resteth now that we carefully collect, the scattered fragments of our dull meditations, and take a view what we have observed, from the precept of our Saviour, and his reason annexed, in the first we considered his ecumenical authority, in designing to his servants this gathering employment, and also their humility, and dutiful obedience, in submitting to his precept, in the work imposed.  
In collecting we considered temporal necessaries, as the literal sense of this frugal precept, and then by an argument from the less to the greater, we inferred the necessity of spiritual provision, first sacred precepts, of piety and charity, directing our active and passive obedience, then promises purging, pardoning, and healing, salves fit to cure each wound of the soul, lastly, we gathered up sundry observations, to view in them the condition of the godly, in their many afflictions, miraculous deliverances, and various revolutions into different estates.  
In the reason we considered how an absolute agent, condescends to the weakness of our shallow capacity, propounding our benefit as a special motive, inducing to the obedience of his sacred precept, sigh every one saith, Who will show us any good? and laments the loss of what was but lent him, which illustrates the usefulness of this frugal precept, and annexed reason that nothing be lost.  
Neither of the creatures whose order is inverted, by ignorance, intemperance, and base ingratitude, nor yet of time which is wastefully devoured, by idleness, curiosity, and wretched anxiety, nor of our endowments, spiritual and temporal, which were weakly considered in their various kinds, the donations of the spirit being of two sorts, either saving graces, or common gifts, the temporals we briefly referred to these three, mental, bodily, and accessary endowments, which of these be permanent, which subject to decay, we formerly shown to incite to their improvement, because we are accountants for the talon of our master, wherewith we must trade that it may not be lost.  
Lastly, a caution was tendered unto us, that we lose not ourselves in the labyrinth of error, into which we fall, when we wander from our way, when we walk in darkness, or are wrong misled, and when we refuse that infallible guide, the sacred Scriptures, that might lead us safely, we suddenly err both from truth and peace, and turn into byways which render us lost.  
Our compassionate Saviour whose miraculous mercy, hath been the matter of our poor Meditations, vouchsafe us the assistance of his sanctifying spirit, both to know and do what his word directs us, that our judgements being informed by the light of his truth, and our lives reform from all sinful obliquity, we may gratefully consecrate all to his praise, 
Luke 19.10.  who came to seek, and save us that were lost.   
FINIS.